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^  Princeton,  N.  J.  ■ 

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Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/viewofdoctriOOIath 


A 

VIEW 

OF    THE 

DOCTRINES  AND  DUTIES 

OF    THE 

CHRISTIAN  RELIGION, 

IN 

FORTYNINE  DISCOURSES 

ON 

St,  Paul's  Epistle  to  the  EphesiaiiSr 

WITH    A 

PRELIMINARY  DISCOURSE 

ON    THE 

EVIDENCES  OF  THE  GOSPEL. 

ESPECIALLY  THOSE  DERIVED  FROM 

Conversion.,  Minhtry  and  Writings  of  that  Apostle 
By  JOSEPH  LATHROP,  d.  d. 

FASTOR  OF  THE  FIRST  CHURCH  IN  WESTSP  RING  FIELD. 

SECOND  EDITION,  REVISED  AND  CORRECTED, 


PUBLISHED    AT    WORCESTER    : 

BY    ISAIAH     THOMAS,    Jun. 

SOLD  AT  HIS  RESPECTIVE  BOOKSTORES  IN  BOSTON  AND  WORCESTER. 
ISAAC    STUUTEVANT,    VRINTKR 1810. 


District  of  Massachusetts  :   to  wit :' 
*, — V* 


(-) 


*'"— ^*  -L*E  IT  REMEMBERED,  That  on  the  First  Day 
of  September,  in  the  Twentysixth  Year  of  the  Independence  of  the  United 
States  of  America,  Isaiah  Thomas,  Junior,  of  tke  said  District,  has  depos- 
ited in  this  Office  (he  Title  of  a  Book,  the  Right  whereof  he  claims  as  Pro- 
prietor, in  the  Words  following,  to  wit  :  "  A  View  of  the  Christian  Relig- 
ion, in  Fortynine  Discourses  on  St,  Paul's  Epistle  to  the  Ephesians.  With 
a  Prelim'nary  .Discourse  on  the  Evidences  of  the  Gospel,  especially  those 
derived  from  the  Conversion,  Ministry  and  Writings  of  that  Apostle.  By 
Joseph  Lathrcp,  b.  d.  Pastor  of  th«  First  Church  in  Westspringfield." 

In  Conformity  to  the  Act  of  the  Congress  of  the  United 
States,  intituled,  "  An  Act  for  the  Encouragement  of  Learning,  by  securing 
the  Copies  of  Maps,  Charts  and  Books,  to  the  Authors  and  Proprietors  of 
such  Copies,  during  the  Times  therein  mentioned  ;"  and  also  to  an  Act  in- 
tituled, "  An  Act  supplementary  to  an  Act,  intituled,  An  Act  for  the  En- 
couragement of  Lea  ming,  by  securing  the  Copies  of  Maps,  Charts  and  Books^ 
to  the  Authors  and  Proprietors  of  such  Copies  during  the  times  therein  men- 
tioned ;  and  extending  the  Benefits  thereof  to  the  Arts  of  Designing,  Ea- 
gnving  and  Etching  Historical,  and  other  Prints."  , 

N.  GOOD  ALE. 

Clerk  of  the  District  of  Massachusetts. 
A  True  Copy  of  Record,         > 
Attest— ■a.  GOO  DALE,  Clerk   > 


PREFACE. 


THE  Author  oj  the  following  zuork  has  made  it  a  fre- 
quent practice,  in  the  course  of  his  ministry,  to  select,  J  or 
the  subject  of  his  public  discourses,  a  large  portion  of  scrip- 
ture, a  number  of  chapters  in  a  book,  a  whole  book,  or  Epis- 
tle, going  through  it,  paragraph  by  paragraph,  in  order. 
From  this  method  of  preaching,  he  has  contemplated  these 
two  advantages :  The  preacher  will  thus  be  led  to  treat  on 
some  subjects,  which,  in  the  ordinary  way  of  selection,  might 
he  overlooked :  and  he  will  exhibit  the  connected  train  oj 
reasoning  which  runs  through  the  book,  and  thus  will  lead 
his  hearers  to  observe  the  connexion  and  argumentation  oJ 
scripture  in  their  private  reading. 

Among  the  books  selected  Jor  the  subjects  of  a  se- 
ries oj  discourses,  that  entitled  '*  The  Epistle  to  the  Ephe- 
sians,"  is  one.  Whether  this  Epistle  was  originally  written 
to  the  Ephesians,  as  is  generally  supposed:  or  xuntten  to 
the  Laodiceans,  and  from  them  conveyed,  by  copy,  to  the 
Ephesians,  as  sofne  have  conjectured,  is  a  quejlion,  not  nec- 
essary here  to  be  discussed ;  for  on  the  decision  oj  this  ques- 
tion, neither  the  genuineness,  nor  usejuhiess  oj  the  Epistle 
will  depend.  The  reasons  Jor  the  Jorrner  opinion  will  be 
found  in  Hammond  Whitby,  and  other  commentators  ; 
the  reasons  for  the  latter  may  be  seen  in  Paley's  Hor<z 
Paulince. 

This  Epistle  is  more  replete  with  sentiment,  and 
enriched  with  a  greater  variety  of  inatter,  than  Paul's  other 
Epistles,  and,  perhaps,  than  any  other  book  in  the  sacred 
volume.  It  is  a  compendium  oj  the  gospel.  In  discoursing 
upon  it,  the  author  of  the  ensuing  sermons,  has  observed  its 
order,  attended  to  its  connexion,  elucidated  jrom  scripture, 
especially  from  Paul's  other  writings,  the  passages  wliicjz 


iv  PREFACE. 

seemed  obscure,  noticed  every  subject  which  it  presented  ta 
him,  and  treated  the  whole  in  a  familiar  and  practical  man- 
ner, that  the  work  might  he  adapted  to  every  capacity,  and 
to  gentral  usefulness. 

He  will  not  call  this  a  complete  system  oj  divinity  t 
for  it  is  not  cast  into  a  systematic  form,  nor  does  it  contain 
every  subject,  which  might  be  expected  in  a  complete  sys- 
tem. But  most  of  the  subjects,  which  peculiarly  belong  to 
the  Christian  scheme,  as  distinct  from  natural  religion,  are 
here  stated  and  explained',  if  not  in  the  systematic  order,  yet 
in  the  order  in  which  the  Apostle  has  placed  them. 

Some  subjects,  on  which  the  author  has  before 
published  his  sentijnenfs,  as  baptism,  the  church,  and  the 
discrimination  between  true  and  false  teachers,  are  here 
passed  over  in  a  summary  way,  lest  this  work  should  be  too 
voluminous  ;  and  it  is  probable  that  of  those,  who  have  not 
condescended  to  read  his  former  publications, few  will  think 
this  worthy  of  their  perusal.  . .   ^l,'^{t- 

The  prevalence  of  infidelity,  in  the  present  day  ^ 
suggested  the  propriety  of  prefixing  to  this  work  a  prelimi- 
nary discourse  on  the  Divine  Authority  of  the  Gospel,  and 
particularly  on  the  genuineness  and  authenticity  of  the  writ' 
ings  ascribed  to  St.  Paul. 

This  work,  which  was,  in  a  course  of  Sermons^ 
laid  before  the  people  to  whom  the  author  stands  immediate- 
ly related,  is  now  humbly  presented  to  the  public,  with  his 
ardent  wishes  and  prayers  that  the  blessing  oj  God  inay  ac-^ 
fcmpany  it. 


CONTENTS. 


SERMON  I. 
Evidences  of  the  Gospel. 

SERMON  11. 

Inscription,  Benediction,  and  general  Subject  of  the 

the  Epistle  to  the  Ephesians. 

SERMON  III. 
Election. 

SERMON  IV. 

Adoption. 

SERMON  V. 

Redemption. 

SERMON  VI. 

The  Gospel  designed  to  gather  all  things  into  One. 

SER:mON  VII. 

The  Sealing  and  Earnest  of  the  Spirit. 

SERMON  VIIL 

Faith,  Love,   Hope,   and  the  high  Prospects,   to 
which  believers  are  enlightened. 

SERMON  IX. 

The  Exaltation  of  Christ. 

SERMON  X. 

The   Depravity  of  Human  Nature. 

SERMON  XI. 

Believers  quickened,  raised,  and  exalted  with  Clmst. 
SERMON  Xli. 

Salvation,  not  by  works,  but  by  grace  through  faith. 


vi  C  O  N  T  E  N  T  £. 

SERMON  XIII. 

The  deplorable  state  of  Heathens  and  Unbelievers. 

SERMON  XIV. 

The  Happiness  of  Believers  in  Nearness  to  God. 

SERMON   XV. 

The  Nature,  Foundation  and  Design  of  the  Chris- 
tian Church. 

SERMON  XVI. 

The  Mystery  of  the  Gospel  revealed  to  the  Apos- 
tles for  the  general  benefit  of  Mankind. 

SERMON  XVII. 

The  unsearchable  Riches  of  Christ  preached  for  the 
instruction  of  Men  and  Angels. 

SERMON  XVIII. 

Freedom  of  Access  to  God  by  Faith  in  Christ. 

SERMON  XIX. 

Saints  and  Angela  one  Family. 

SERMON  XX. 

Christ  dv^'cUing  in  the  Saints ;  and  the  boundless 
dimensions  of  his  Love  to  them. 

SERMON  XXI. 

God  able  to  do  for  us  far  more  than  we  ask  or  think, 

SERMON  XXII. 

Christian  Unity. 

SERMON  XXIII. 

The  precious  Gifts  of  Christ's  Ascension. 

SERMON  XXIV. 

Christian  Stability  and  Maturity^ 


CONTENTS.  vii 

SERMON  XXV. 

Christians  to  be  distinguished  from  the  World. 

SERMON  XXVI. 

Renovation  after  the  Image  of  God. 

SERMON  XXVII. 

Truth  between  Man  and  Man. 

SERMON  XXVIII. 

Meekness  in  opposition  to  sinful  Anger. 

SERMON  XXIX. 

Justice,  Industry,  and  Charity. 

SERMON  XXX. 

Pure  and  edifying  Conversation. 

SERMON  XXXI. 

Against  Grieving  the  Spirit. 

SERMON  XXXII. 

Kindness,  Compassion  and  Forgiveness,  in  oppo- 
sition to  Bitterness,  Wrath  and  Evil  speaking. 

SERMON  XXXIII. 

Imitation  of  the  Love  of  God. 

SERMON  XXXIV. 

Against  Impurity,  Avarice  and  foolish  Jesting. 

SERMON  XXXV. 

Against  Fellowship  in  unfruitful  works, 

SERMON  XXXVI. 

Sleeping  Sinners  called  to  awake. 

SERMON  XXXVII. 

Christian  Circumspection. 


«ik  CONTENTS. 

SERMON   XXXVIII. 
Redemption  of  Time. 
SERMON  XXXIX. 
Temperance. 
SERMON  XL. 
Believers  to  be  filled  with  the  Spirito 
SERMON   XLI. 
Christian  Psalmody. 
SERMON  XLII. 
Thanksgiving. 
SERMON   XLIII. 
Mutual  Submission. 
SERMON  XLIV. 
Duties  of  Husbands  and  Wives. 

SERMON  XLV. 
Duties  of  Parents  and  Children. 

SERMON  XLVI. 

Duties  of  Masters  and  Servants. 

SERMON  XL VII. 

The  Christian  Warfare. 

SERMON  XLVIII. 

Prayer  and  Intercession. 

SERMON  XLIX. 

Paul's  Intention  in  sending  Tychicus  to  Ephesus. 

SERMON  L. 

Sincere  Love  to  Christ. 


SERMON  L 


An  Introductory  Serj^j-n  on  the  K' 
of  the  Oo^vEi., 


ACTS  xxvi.  16,  17- 

t  have  afipeared  unto  thee  for  this  purpose^  to  make  thee  a  mhinter 
and  a  •witness  both  of  those  things  which  thou  hast  seen^  and  of 
those  in  which  J  will  ajifiear  unto  thee,  delivering  thee  from  the 
people  and  from  the  Gentiles,  unto  whom  noio  I  send  thee  ,•-  . 

r^AUL,  in  the  preceding  verses,  declares 
before  Agrippa  the  time  and  manner  of  his  conversion 
to  the  faiih  of  Christ,  and  the  extraordinary  circum- 
stances which  attended  it.  And,  in  the  woids  now 
read,  he  subjoins  an  account  of  the  commission,  which 
he  received  from  Christ,  to  preach  his  gospel  among 
the  Jews,  and  especially  among  the  Gentiles. 

The  singular  method,  which  Jesus  took  to  convince 
Paul  of  the  truth  of  the  gospel,  was  not  out  of  partial 
favor  to  him,  for  surely  he  had  done  nothing  to  recom- 
VoL.  HI.  B 


lu  E'oidefices  of  the  GospeL         [Serm.  L 

mend  himself,  but  rather  out  of  a  general  benevolence 
to  mankind;  for  this  man  was  a  chosen  vessel — a  suit- 
able instrument  to  convey  Christ's  name  among  them. 
Jesus  miraculously  appeared  to  him  to  make  him  a 
minister  of  the  gospel,  and  a  witness  of  those  facts  by 
which  its  truth  is  supported.  And  having  furnished 
him  for  his  work.  Jesus  sent  him  forth  to  publish  the 
doctrines,  and  display  the  evidences  of  the  gospel  among 
the  people  of  the  Jews,  and  among  the  Heathen  na- 
tions. 

The  words  teach  us,  that  *'  the  Apostle  Paul  was 
a  notablQ  and  illustrious  instrument  in  spreading  the 
knowledge  and  confirming  the  truth  of  the  religion  of 
Christ."  Such  he  appears  from  the  history  given  of 
him  in  the  Acts  of  the  Apostles,  and  from  the  writings 
which  he  himself  has  left  for  the  use  of  the  church. 

My  design  is  to  give  a  summary  view  of  the  evi- 
dences of  Christianity,  and  particularly  to  illustrate  the 
evidences  derived  from  the  conversion,  preaching  and 
writings  of  this  eminent  minister  and  witness. 

The  Christian  religion  does  now  exist,  and  for  many- 
ages  it  has  existed  in  the  world.  To  account  for  its 
existence,  without  admitting  its  truth,  it  is  impossible: 
For  it  did  not  take  place  by  the  influence  of  human  au- 
thority, or  the  terror  of  military  power,  but  by  familiar 
instructions  and  obvious  miracles.  The  credit  of  it 
depends  on  these  plain  facts—that  about  eighteen  hun- 
dred years  ago,  there  arose  in  Judea  an  extraordinary 
person,  called  Jesus  of  Nazareth,  who  declared  himself 
to  be  divinely  sent  into  the  world,  as  an  instructor,  re- 
former and  Saviour  of  men — that  he  lived  a  most  virtu- 
ous and  holy  life — that  he  taught  a  religion  in  some 
respects  new,  in  many  respects  more  perfect  than  had 
ever  been  taught  before,  and  in  all  respects  pure  and 
excelleni — that  he  v/roughtmany  great  and  astonishing 
miracles — that  he  foretold  many  things,  humanly  im- 
probable, which  were  verified  by  events — that  he  suffer- 
ed death  l>y  a  public  crucifixion,  and,  on  the  tliird  day^ 


iiyERM.  L'j         Evidences  of  the  Gospel.  ii 

rose  again,  and  appeared  to  many  in  different  tinjes  and 
places,  not  only  to  single  persons,  but  to  companies, 
and  to  more  than  five  hundred  at  once,  and  frequently 
to  those  who  had  most  intimately  known  him  before 
his  death,  and  who  consequently  could  not  mistake 
another  person  for  him — that  after  about  forty  days,  he, 
in  the  presence  of  a  large  concourse  of  disciples,  visibly 
ascended  on  high,  and  disappeared  from  the  admiring 
spectators — that,  soon  after  this,  according  to  his  pre« 
vious  promise,  the  disciples  whom  he  had  chosen  to  be 
the  witnesses  of  his  works  and  the  ministers  of  his 
word,  were  endued  with  extraordinary  gifts,  qualify- 
ing them  to  go  forth  and  proclaim  his  religion  in  the 
world. 

If  such  facts  as  these  did  really  exist,  the  religion  of 
the  gospel  is  indubitably  true.  They  who  disbelieve 
the  gospel,  must  deny  that  there  ever  was  such  a  man, 
or  that  he  ever  wrought  such  miracles, and  died  and  rose 
again  in  the  manner  alledged. 

Miracles,  which  are  effects  produced  above  the  com- 
mon  powers,  and  in  a  way  different  from  the  stated 
course  of  nature,  plainly  discover  God's  immediate  in- 
terposition. From  the  goodness  and  veracity  of  God, 
we  may  conclude,  that  he  never  will  immediately  in- 
terpose to  give  such  credibility  to  a  falsehood,  that 
men,  inquiring  honestly,  and  judging  rationally,  must 
I'eceive  it  as  a  truth. 

The  miracles  of  Christ,  (admitting,  for  the  present, 
the  Christian  history  to  be  true)  were  great  and  numer- 
ous ;  and  he  constantly  appealed  to  them  as  evidences 
of  the  divinity  of  his  mission  and  doctrines.  To  sup- 
pose, that,  in  such  a  case,  God  should  enable  an  impos- 
tor to  perform  these  marvellous  works,  \a  hich  are  re- 
lated of  Jesus,  is  contrary  to  all  our  ideas  of  the  divine 
character. 

They  who  saw  Christ  heal  the  sick,  raise  the  dead, 
cast  out  devils,  and  still  the  storms — they  w^ho  saw  him 
yield  himself  to  death,  and  then,  exactly  according  to 


12  Evidences  of  the  Gospel,         [Serm.  I* 

his  prediction,  return  from  the  grave,  ascend  into 
heaven,  and  shed  down  on  his  disciples  the  promised 
gifts  of  his  spirit — especially  they  who  felt  themselves 
partakers  of  those  wonderful  gifts,  could  not  doubt, 
but  that  he  was,  what  he  declared  himself  to  be,  the 
Son  of  God  and  the  Saviour  of  men,  and  that  his  relig- 
ion was  a  heavenly  institution. 

The  disciples  of  Jesus,  (allowing  that  there  were 
such  persons)  were  credible  witnesses  of  these  facts ; 
for  they  related  them  as  matters  which  fell  under  their 
own  observation.  That  which  they  saw  and  heard, 
they  declared  to  the  world.  Whether  they  really  saw 
the  dead  arise,  the  sick  and  lame  restored  to  health  and 
soundness,  thousands  fed  with  a  few  small  loaves  ; 
whether  they  themselves  were  able  to  work  miracles 
and  speak  with  divers  tongues;  whether  Jesus,  m  ho  was 
crucified,  actually  arose  and  appeared  to  them ;  whether 
they  conversed  with  him,  saw  his  wounds  and  heard 
his  instructions;  were  facts  in  which  they  could  not  be 
deceived.  Jf,  then,  their  relation  was  not  true,  they 
must  have  intended  to  deceive  mankind. 

But  it  is  not  conceivable,  that  they  should  have  such 
a  dishonest  intention  :  For  by  their  testimony  to  the  mi- 
racles and  resurrection  of  Christ,  they  exposed  them- 
selves to  poverty,  reproach,  misery  and  death.  And  it 
cannot  be  imagined,  that  a  number  of  men  should  de- 
liberately associate  to  s.icrifice  every  thing  that  is  dear 
in  life,  and  even  life  it.  elf,  for  the  sake  of  imposing 
on  the  world  a  falsehood,  which  never  would  do  man- 
kind or  themselves  any  good — that  they  should  perse- 
vere in  this  design  after  they  began  to  feel  its  conse- 
quences— that  they  should  persist  in  it  until  death 
that  never  a  single  man  should  desert  the  cause  and  dis- 
cover the  fraud.     '1  his  would  surpass  all  miracles. 

if  their  design  had  been  a  fraud,  it  might,  in  the  time 
of  it,  have  been  easily  detected  and  suppressed. 

The  facts,  which  they  relate,  they  declared,  were 
done  publicly  and  recently,  and  that  they  were  known 


Serm.  I.]  Eiiideiices  of  the  Gospel,  13 

and  remembered  by  man}-  then  living.  If  there  h  d 
been  no  such  person  as  Jesus  Christ,  or  if  he  had  jjer- 
formed  no  such  miracles  as  are  ascriLed  to  him  ;  no 
credit  uouki  ha\e  been  given  to  their  report. 

The  disciples  of  Jesus  had  enemies  who  wished  to 
confound  them.  The  Jewish  rulers  spared  no  pains  to 
suppress  the  Christian  cause.  Their  enmity  to  it  would 
kave  excited  them  to  convict  the  witnesses  of  false- 
hood, if  they  had  not  known  that  the  fucts asserted  were 
indisputable,  if  they  had  discovered  any  fraud,  they 
would  immediately  have  made  it  public  As  they 
never  denied  the  facts,  but  only  studied  to  evade  the 
conclusion  drawn  from  them,  they  must  have  been  con- 
vinced, that  the  facts  themselves  were  undeniable. 

These  witnesses  have  lefi  a  written  testimony,  which 
has  come  down  to  us  with  every  desirable  circum- 
stance of  credibility^ 

There  are  four  men  who  have  professedly  written 
distinct  histories  of  the  life,  ministry  and  works  of  Je- 
sus Christ,  Two  of  them,  Matthew  and  John,  were 
his  attendant  disciples  from  the  beginning  to  the  end  of 
his  public  life.  The  other  two,  Mark'and  Luke,  were 
contemporary  and  conversant  with  his  disciples.  Four 
others,  Peter,  James,  Jude  and  Paul,  have  written  epis- 
tles to  particular  societies  of  Christians,  or  to  Christians 
in  general.  In  these  epistles,  they  recognize  the  charac- 
ter, assert,  or  allude  to  the  miracles,  and  teach  the  doc- 
trines of  Jesus,  in  substance,  as  they  are  related  by  the 
before  mentioned  historians.  Three  of  these  letter 
writers  were  Christ's  disciples.  The  last  was  a  con- 
temporary Jew,  a  man  of  uncommon  zeal,  learning  and 
ability  ;  much  conversant  in  public  afiliirs  ;  for  a  while 
an  enemy  to  Christianity,  but  afterward  converted  to 
the  belief  of  it.  So  that  the  Christian  history  stands  on 
the  credit  of  eight  different  persons,  most  of  them  dis- 
ciples, and  all  of  them  contemporaries  of  Christ.  They 
wrote  separately,  on  different  occasions,  without  any 
appearance  of  concert ;  and  yet  they  all  substantially 


14  E'vidences  of  the  Gospel,         [Serm.  I, 

agree.  These  writings  were  received  as  genuine  in 
the  time  when  the  authors  lived,  and  in  the  next  suc- 
ceeding age,  and  from  age  to  age,  ever  since,  dov.n  to 
the  present  time.  There  is  no  ancient  history  extant, 
which  is  so  completely  authenticated. 

The  conversion,  ministry  and  epistles  of  the  Apostle 
Paul  afford  strong  and  undeniable  evidence  of  the  truth 
of  the  Christian  religion.  To  these  1  shall  now  pay  par- 
ticular attention. 

The  account,  which  we  have  of  him,  is  given  by 
Luke  in  his  history  of  the  Acts  of  the  Apostles.  This 
Luke  appears  to  have  been  a  man  of  learning ;  such  his 
writings  shew  him  to  be.  He  was  an  esteemed  and 
eminent  physician — so  Paul  calls  him.  He  was  ad- 
mitted to  an  acquaintance  with  men  of  the  first  distinc- 
tion ;  as  appears  by  the  dedication  of  his  works  to  the 
most  excellent  Theophilus.  He  was  highly  regarded 
among  the  Christians  of  his  time,  and  his  praise  for  the 
gospel  which  he  wrote,  was  in  all  the  churches.  He 
was  an  intimate  companion  of  St.  Paul,  and  accompa- 
nied him  for  a  considerable  time  in  his  travels.  From 
him  we  have  particular  information  concerning  Paul's 
early  life,  remarkable  conversion,  and  subsequent  con- 
duct :  And  every  thing  related  by  Luke  we  find  con- 
firmed in  the  writings  of  Paul  himself. 

Paul,  who  was  a  Jew  by  nation,  had  been  educated 
in  the  rigid  principles  of  the  sect  called  Pharisees,  and 
formed  to  eminent  learning  in  the  celebrated  school  of 
Gamaliel.  He  was  a  man  of  distinction  among  his 
countrymen,  and  famous  for  his  zeal  in  opposing  Chris- 
tianity. His  worldly  interest  and  preferment,  the  sen- 
timents imbibed  from  his  education,  and  the  prevalent 
opinion  of  the  Jewish  rulers  and  priests,  all  concurred  to 
fill  him  with  violent  prejudicer.  against  the  gospel  of 
Christ.  In  human  view,  no  man  was  more  unlikely 
than  he,  to  be  converted  to  the  belief  of  it ;  and  no 
time  was  more  unpromising  for  his  conversion  than 
that  in  which  it  took  place.     He  had  just  consented  to^ 


d£RM.  I.]         Evidences  of  the  Gospel,  IB 

and  assisted  in  the  execution  of  an  eminent  preacher  of 
the  gospel.  Breathing  out  threatening  and  slaughter 
against  the  disciples  of  the  Lord,  he  had  sought  and 
obtained  from  the  Jewish  high  priest  a  commission  to 
bind  and  bring  to  Jerusalem  for  public  punishment  all, 
both  men  and  women,  whom  he  found  professing  the 
faith  of  Jesus  Christ.  And  for  the  execution  of  this 
bloody  commission,  he  was  now  going  to  Damascus. 
His  zeal  against  the  gospel  was,  at  this  time,  wound 
up  to  the  highest  strain.  Who  would  suspect,  that 
this  man  should  become  a  Christian  ? — But  so  it  was  : 
When  he  came  near  to  Damascus,  he  was,  at  noon  day, 
suddenly  surprized  with  a  light  from  heaven,  far  ex- 
ceeding the  brightness  of  the  sun.  This  was  followed 
with  an  articulate  voice,  calling  him  by  name,  expostu- 
lating with  him  for  his  persecution  of  the  church  of 
Christ,  and  warning  him  of  the  ruin  which  he  would 
bring  on  himself.  Struck  with  conviction  of  his  guilt, 
Paul  inquired,  *'  Lord,  what  writ  thou  have  me  to  do  ?" 
The  same  voice  directed  him  to  proceed  on  his  jour* 
ney  into  the  city,  where  he  should  meet  with  instruc- 
tions adapted  to  his  case.  In  consequence  of  this  vision 
be  fell  blind.  He  was  led  by  some  of  the  company 
which  attended  him,  into  the  city.  There  he  spent 
his  time  in  prayer.  After  some  days  a  Christian  disci- 
ple came  to  him,  related  to  him  the  purpose  of  the 
vision,  and  restored  him  to  his  sight  by  laying  his 
hands  on  him  in  the  name  of  Christ.  Soon  after  this, 
Paul  became  a  preacher  of  the  gospel.  That  this  won- 
derful scene  was  real,  and  not  imaginary,  no  man  can 
reasonably  doubt. 

There  is  nothing,  in  Paul's  conduct  or  writings,  that 
savours  of  fanaticism  :  But,  on  the  contrary,  he  uni- 
formly appears  to  have  possessed  a  good  understanding 
and  a  sound  judgment.  If  he  had  been  an  enthusiast, 
yet  he  never  would  have  fancied  a  revelation  in  opposi- 
tion to  his  religious  principles,  his  worldly  interest, 
and  all  his  strong  prejudices.     Enthusiasm  never  take? 


16  Evidences  of  the  Gospel,        [Serm.  I. 

this  turn,  but  always  falls  in  with  some  previous  pas- 
sion, interest  or  humour. 

Paul  was  now  actually  engaged  in  a  design  to  extir* 
pate  Christiauity,  and  he  was  persuaded,  that  his  design 
was  laudable.  If  he  had  been  a  fanatic,  he  might  have 
fancied  a  revelation  in  favor  of  his  design  ;  but  it  was 
impossible  that  imagination  should  create  a  light  and 
voice  in  direct  opposiion  to  a  design,  which  he  had  so 
much  at  heart,  and  which  he  thought  so  pious. 

Besides  :  This  whole  scene  was  open  and  public, 
and  attended  w  ith  none  of  those  circumstances  of  se- 
crecy and  disguise,  which  usually  attend  the  revela- 
tions of  enthusiasts  and  impostors.  It  took  place,  not 
in  the  night,  but  in  full  day — not  in  a  private  apart- 
ment, or  retired  desert,  but  in  the  high  road,  and  near 
a  populous  city — not  when  Paul  was  alone,  but  when 
he  was  in  the  company  of  a  number  of  people,  who  all 
saw  the  light  and  heard  the  voice,  as  well  as  he,  though 
they  understood  not  the  words  which  were  spoken. 
And  these  were  not  Christians,  but  enemies  to  Chris- 
tianity, as  well  as  he* 

Nothing  can  be  more  absurd,  than  to  suppose,  that 
a  number  of  men,  all  violent  opposers  of  the  gospel 
should  happen,  all  at  the  same  moment,  to  fancy,  that 
they  saw  a  light,  and  heard  a  voice  in  confirmation  of 
the  gospel,  and  that  one  of  them  fell  blind,  and  con- 
tinued so  for  several  days,  \i  no  such  thing  had  tak^n 
place. 

That  this  story  was  not  a  fiction  of  the  writer^  but 
a  fact  fully  believed  by  him,  is  as  evident,  as  any  an- 
cient historical  f\ct  can  possibly  be.  It  is  publicly  as- 
serted by  Luke  soon  after  it  is  said  to  have  happened  ; 
and  the  time,  place  and  circumstances  are  pointed  out ; 
so  that  it  might  easily  have  been  disproved,  if  it  had 
not  been  true.  Paul  himself,  in  two  of  his  public  de- 
fences, and  in  the  presence  of  numbers  of  Jews,  relates 
the  story,  and  appeals  to  it  as  a  proof  of  his  Apostle- 
3hip,  which  he  would  not  have  done,  if  there  had  not 


Serm.  I.]        Evidences  of  the  Gospel,  11 

been  full  evidence  of  the  truth  of  it.  He  alludes  to  it 
also  in  several  of  his  epistles,  which  shews,  that  it  was 
then  fully  believed  in  the  churches. 

This  vision  produced  in  Paul  a  mighty  change» 
From  this  time  he  became  a  firm,  unwavering  believ- 
er, and  a  zealous,  intrepid  preacher  of  the  gospel.  He 
openly  professed  his  faith,  that  Jesus  was  the  Son  of 
God  ;  and  he  immediately  received  baptism,  the  in- 
stituted badge  of  discipleship.  And,  being  divinely 
instructed,  that  he  was  appointed  a  miiuster  and  wit- 
ness of  Jesus,  he  straightway  preached  hini  in  Damas- 
cus, proving  that  he  was  the  very  Christ  foretold  by  the 
prophets.  From  Damascus,  where  he  first  be,s;an  his 
ministry,  and  where  he  soon  found  his  life  in  danger, 
he  privately  escaped  to  Jerusalem.  There  he  joined 
the  other  Apostles,  and  spake  boldly  in  the  name  of  the 
Lord  Jesus.  Afterward,  being  ordained  by  certain 
prophets  and  teachers  of  the  church  as  an  Apo-tle  of 
the  Gentiles,  he  travelled  through  the  various  provmces 
of  the  lesser  Asia  :  Then  he  passed  into  Europe  and 
visited  the  most  noted  places  in  ancient  Greece  :  From 
thence  he  went  into  Syria,  and  returned  to  Jerusalem. 
Afterwards  he  went  over  a  considerable  part  of  the 
same  ground  again,  confirming  the  churches,  which  he 
had  planted. 

Wherever  he  went,  he  boldly  p''eached  this  new  re- 
ligion in  the  most  conspicuous  places,  especially  in  the 
Jewish  synagogues  ;  for  there  were  Jews  dispersed  in 
all  parts  of  the  Roman  empire.  In  many  pLices  he  met 
with  great  opposition,  chiefly  from  the  malice  of  the 
Jews.  He  was  imprisoned,  tortured,  whipped,  stoned, 
and  once  handled  so  violently  that  he  fell,  and  was 
dragged  away  for  dead.  But  none  of  these  things 
moved  him,  neither  c(  unted  he  his  own  life  dear  to 
him,  that  so  he  might  finish  witli  joy  the  mini&try  w  hich 
he  had  received,  God  wrought  special  miracles  by 
his  hands  in  expelling  evil  spirits,  healing  the  sick  and 
i*aising  the  dead.  In  many  places,  churches  under  his 
Vol.  m,  c 


18  Evidences  of  the  Gospel.  [Serm.  L 

ministry  were  planted,  improved  and  increased  to  great 
celebrity.  Thus  he  continued  his  work,  until  he  was 
made  a  prisoner  at^  Rome,  where  he  remained  two 
years,  confined  to  his  own  hired  house ;  yet  with  so 
much  liberty,  that  he  received  all  who  came  to  him, 
preaching  to  them  the  kingdom  of  God,  and  testifymg 
the  things  which  concern  the  Lord  Jesus,  with  all  con- 
fidence. 

Paul  could  not  have  conducted  in  this  manner,  it 
he  had  not  believed  the  gospel  to  be  divine.  He  could 
not  have  had  such  great  success,  if  he  had  not  exhib- 
ited evidence  of  its  divinity.  The  miracles,  which  he 
wrought,  confirmed  the  testimony  which  he  gave  in 
its  favor. 

And  certainly  Luke's  narrative  of  these  matters  must 
have  been  true,  or  it  never  could  have  gained  credit, 
nor  would  he  have  thought  of  writing  it.  For,  it  should 
be  observed,  this  is  not  a  narrative  of  Paul's  j&m^/d*  life, 
but  of  his  public  ministry.  If  Paul  had  never  perform- 
ed such  travels,  preached  in  such  places,  erected  such 
churches,  wrought  such  miracles,  met  with  such  per- 
secutions, stood  before  such  councils  and  magistrates, 
and  made  such  speeches  in  his  public  defence,  the  his- 
torian, who  should  relate  these  things  as  recently  done, 
would  have  gained  no  credit,  but  must  have  met  with 
perfect  contempt. 

There  are  thirteen  epistles  ascribed  to  this  Paul ; 
and  whoever  reads  them  with  attention,  will  easily  see, 
that  thev  were  written  by  the  same  man,  whose  life  and 
actions  Luke  has  related  to  us.  They  breathe  the 
spirit  of  that  celebrated  preacher;  they  contain  the 
same  doctrines,  which,  Luke  says,  Paul  preached;  and 
they  narrate,  or  allude  to  the  same  transactions,  which 
the  historian  has  ascribed  to  him.  If  you  read  Luke's 
history,  and  Paul's  letters,  you  will  see,  there  is  no 
collusion — no  combination  to  support  each  other's 
credit.  But  yet  there  is  a  remarkable  coincidence  of 
facts;  a  coincidence  which  is  worthy  of  notice,  as  it 


Serm.  1.3         Evidences  of  the  Gospel,  19 

strongly  confirms  the  credit  of  both  writers.  For  where 
two  men  write  independently,  in  a  different  manner,  on 
different  occasions,  and  without  concert,  their  agreement 
in  the  relation  of  facts  must  be  supposed  to  spriiigtrom 
truth. 

Paul's  early  sentiments  and  manner  of  life — his  per- 
secution of  the  church — his  conversion — his  preaching 
in  Damascus — his  danger  in,  and  escape  from  that 
city — his  sufferings — the  places  to  which  he  carried 
the  gospel — the  success,  and  the  opposition  which  he 
found  in  them — his  assistance  from  other  Apostles — 
his  imprisonments — his  selfdenials — his  labors  for  his 
own  support — his  constancy  and  perseverance — his  mi- 
raculous works  are  represented  in  his  epistles,  as  they 
are  related  in  the  history  of  the  Acts,  with  only  this 
difference ;  Luke  relates  them  with  the  freedom  and 
boldness  of  an  historian  writing  of  another  man  ;  Paul 
alludes  to  them  with  the  modesty,  or  appeals  to  them 
with  the  reluctance  of  an  honest  man  constrained  to 
speak  of  himself. 

Any  discerning  person,  reading  the  writings  of  the 
New  Testament,  and  comparing  them  together,  will 
find  decisive  evidence  of  their  genuineness  and  au- 
thenticity. 

But  we  have  still  farther  evidence  in  their  favor. 

Every  man,  in  the  least  acquainted  with  history, 
knows,  that,  in  the  time  when  the  books  of  the  New 
Testament  are  supposed  to  have  been  written,  there 
were  those  persons  who  are  here  mentioned  ;  as  Au- 
gustus, Tiberius,  Claudius,  Herod,  Pilate,  Felix,  Fes- 
tus,  Caiaphas,  and  many  others  :  And  that  there  were 
those  sects  and  classes  of  men,  which  are  here  describ- 
ed ;  as  Pharisees,  Sadducees,  Scribes  nnd  Herodians : 
And  that  there  were  those  customs  and  usages,  which 
are  here  related  ;  as  the  feasts  of  the  passover  and  pen- 
ticost,  the  ceremony  of  circumcision,  a  great  strict- 
ness in  observing  the  Sabbath,  and  in  reading  the  law. 
It  is  well  known  that  the  Jews  were  under  the  Roman 


20  Eiiidences  of  the  Gospel.  [Serm.  I, 

government,  paid  tribute  to  the  Emperor,  received 
their  chief  m.jgistrates  by  his  appomtment,  could  put 
no  mm  to  death  without  his  permission;  and  many 
other  things  too  numerous  to  be  here  mentioned. 

Now  if  the  wriiingi  of  the  Nt'W  Te^tam<^nt  exhibit 
a  true  account  of  the  state  of  things  in  that  age,  we  must 
beheve  they  were  extant  in,  or  near,  that  age.  And 
if  the  authors  have  strictly  regarded  the  truth  in  every 
thing  else,  why  should  iheir  veracity  be  questioned,  in 
things  which  concern  the  Lord  Je-^us.  It  we  i^elitve 
there  were  such  me'n  as  Caesar,  Herod  and  Pilate,  who 
performed  the  works  ascribed  to  tlicm,  Why  may  we 
not  believe,  there  was  such  a  person  as  Jesus  Christy 
who  performed  the  works  ascril^ed  to  him  ? 

Th.it  there  was  an  extraordinary  person  called  by 
this  name,  who  did  ir.any  wonderful  things,  and  was 
put  to  death  under  Tiberius ;  and  that  there  was  such 
a  sect  as  Chrisiians,  denominated  from  him,  which 
made  a  great  noise,  and  became  very  numerous  in  the 
world,  soon  after  ihe  death  of  their  founder,  we  have 
evidence  from  Heathen,  as  well  as  Christian  writers. 

The  books  of  the  New  Testament  were  early  re- 
ceived as  the  genuine  works  of  the  men  whose  names 
they  bear;  and  in  this  character  they  have  been  hand- 
ed down  to  the  present  time.  Of  this  we  have  as  good 
evidence  as  we  have  of  any  ancient  facts.  Writers  who 
flourished  soon  after  the  Aposdes,  and  who  were  ctin- 
versant  with  them,  or  with  their  immtdiate  disciples, 
can  even  now,  at  this  distance  of  time,  be  produced  as 
witnesses  of  the  genuineness  of  almost  all  the  books  of 
the  New  Testament ;  as  the  four  Gospels,  the  Acts, 
thirteen  Kpistles  of  Paul,  the  first  of  Peter,  and  the  first 
of  John.  And  writers  but  little  later  bear  witness  to  the 
authority  of  them  all, 

A  certain  writer  named  Paplas^  who  lived  soon  after 
the  Apostles,  and  was  conversant  with  their  immediate 
disciples,  is  quoted  by  Eiisebius^  a  church  historian,  in 
confirmation  of  the  gospel  of  Maitkem.  Justin.^  IreTW' 


Serm,  I.]         Evidences  of  the  GospcL  21 

us  and  Clement,  of  Alexandria,  who  wrote  about  the 
middle  of  the  second  century,   quote  several  passa- 
ges out  oi  Mark''s  gospel,  and  prove  that  he  urore  it, 
and  that  it  was  seen  and  commended  by  the    Aj  ostle 
Peter.     Paul  himself  has  given  his  sanction  to  Luke''s 
gospel,  by  quoting  a  passage  from  it  in  his  first  epistle 
to  Timothy,     The   ancients  generally  apply  to    Luke 
these  words  of  Paul   to  the  Corinthians,  "  We   have 
sent  the  brother,  whose  praise  is.  in  the  gospel  through 
all  the  churches."      Origen  declares,  that  Luke^s  gos- 
pel was  approved  by  Paul.    It  is  quoted  b}  Justin  and 
others  in  the   second  century,    near  the  times  of  the 
Apostles.       Irenaus^  who  was  acquainted   with  Poly-^ 
carp^  a  disciple  of  the  Apostle  John^  has  with  great  ac- 
curacy proved  the  genuineness  of  the  gospel  receixed 
under  the  name  of  that  Apostle.      Several  other  early 
fathers  ascribe  it  to  him,  and  say,  that  the  authority  of 
it  was  never  controverted  in  the  church.     Euscbius  in- 
forms us  that   John  read   and  approved  the  gospels  of 
MattheWy  Mark  and  Luke^  and  added  his  own  as  a 
supplement  to  ihem.     The  book  called  the  Acts  of  the 
Apostles^  compared  with  Zz/y^i?'^  gospel,  appears  to  have 
been  written  by  the  same  author.     All  the  ancients 
agree  that  it  was  composed  by  Luke,  and  received  in 
the  church  as  an  authentic  historv.    As  such  it  is  ouot- 
ed  by  Clement  of  Rome,  who  was  a  companion    with 
Paui  ;    by    Papias,  who  conversed  with  men  of  the 
Apostles'  times  ;   by  Polycarp,  who  was  John's  disci- 
ple ;  and  by  Irenaus,  who  lived  in  the  second  century. 
Thirteen  of  Paul's  epistles,  with  the  first  of  Peter^ 
and  the  first  of  John,  were  never  questioned  ;  for  there 
were  particular  churches,  or  persons,  to  whom  all  the 
originals,  except  the  two  last  mentioned  epistles,  were 
directed.     These  originals  were  carefully  preserved  in 
the  churches  which  received  them,  as  lertullian  says, 
down  to  his  time  :  which  was  the  third  century.    They 
were  acknowledged,  without  hesitasicy,  by   the  whole 
Christian  church,  as  Clement  and  Origen  affirm.   They 


22  Evidences  of  the  Gospel.  [Serm.  I. 

were  cited  as  Paul's  epistles,  in  the  very  age  in  whick 
they  were  written,  and  in  the  next  succeeding  age,  and 
so  on  in  every  age  since. 

The  epistle  to  the  Hebrews^  that  of  James^  and  that 
of  Jude^  the  second  of  Peter^  the  second  and  third  of 
John^  and  the  Revelation,  were  not,  at  first,  universally 
received  :  But  we  find,  by  the  testimony  of  a  number 
of  the  before  mentioned  fathers,  that,  after  some  inqui- 
ry, they  were  admitted  as  genuine  and  authentic  in  the 
earliest  times.  As  these  books  were  written  either  to 
Christians  dispersed  abroad,  or  to  private  persons,  it 
was  not  so  easy  at  once  to  ascertain  their  authority,  as 
it  was  that  of  the  other  books,  which  were  directed  to 
particular  churches  ;  for  there  the  author's  handwrit- 
ing, and  the  character  of  the  messengers  who  brought 
them,  were  well  known,  and  there  they  were  immedi- 
ately and  repeatedly  read. 

The  caution  with  which  the  churches  received  some 
of  the  books  of  the  present  canon,  shews  that,  in  this 
important  matter,  they  did  not  act  with  a  hasty  credu- 
lity, but  with  a  just  concern  to  avoid  imposition.  So 
that  the  canon  of  the  New  Testament  stands  on  better 
footing,  than  if  no  doubts  had  arisen  about  any  part  of  it. 

Not  only  were  these  books  universally  received  by 
Christians  of  the  early  ages,  but  publicly  read  in  the 
churches.  Paul  orders  his  first  epistle  to  the  Thessa- 
lonians  to  be  read  to  all  the  holy  brethren  ;  and  his 
epistle  to  the  Colossians  to  be  communicated  to  the 
church  of  the  Luodiceans.  And  Peter,  in  his  second 
epistle,  signifies,  that  Paul  had  written  a  number  of 
epistles,  which  were  generally  known  in  the  churches. 
Justin  Martyr,  in  a  book  which  he  wrote  about  forty 
years  after  the  Apostolic  age,  speaks  of  the  writings  of 
the  Apostles,  as  read  every  Sabbath  in  the  Christian 
congregations. 

from  these  testimonies  it  appe'jrs,  that  the  books  of 
the  New  Testament  were,  in  that  age  in  which  they 
jvere  written,  and  in  the  next  succeeding  age,  received 


Serm.  T.]         Eijidences  of  the  Gospel.  23 

as  the  genuine  works  of  the  men  whose  names  they 
bear.  And  from  age  to  age  the  testimonies  of  their  re- 
ception became  more  and  more  numerous.  Yea,  v\e 
find,  within  about  Qfty  years  after  the  Apostles,  the  tes- 
timonies of  heathens  and  infidels,  that  there  v\  ere  such 
books  extant  as  those  which  we  now  receive,  and  that 
these  books  were  acknowledged  and  revered  by  Christ- 
ians. 

These  writings  vere,  early,  probably  within  forty  or 
fifty  years  after  Christ's  ascei  sion,  collec  ed  into  a  vol- 
ume, and  treated  by  Christians  with  peculiar  murks  of 
faith  and  reverence. 

Now  if  these  books  had  not  been  genuine,  it  is  im- 
possible that  they  should  have  gained  such  universal 
credit  among  Christians.  If  there  had  been  no  such 
men  known  as  their  reputed  authors,  they  never  could 
have  obtained  any  credit  at  all.  The  authors  appear 
under  appropriate  names  and  characters,  call  them- 
selves apostles  and  disciples  of  Jesus  ;  relate  many  re- 
markable facts  as  then  recent  and  notorious  ;  mention 
many  miraculous  works  performed,  and  supernatural 
gifts  exercised  by  them,  in  such  places,  and  in  the  pres- 
ence of  such  persons  and  churches  ;  appeal  to  the  pub- 
lic for  the  truth  of  many  of  the  facts  related  ;  represent 
themselves  and  other  apostles  as  having  been  present 
in  those  places,  and  there  preached,  wrought  mira- 
cles, made  converts,  formed  churches,  and  impart- 
ed supernatural  gifts.  Now  it  is  impossible  that  any 
persons,  especially  societies,  should  have  received  these 
books,  if  they  had  never  seen  such  men,  known  such 
facts,  or  heard  of  such  churches.  Every  one  who  saw 
the  writings  would  naturally  inquire.  Where  are  the 
churches  which  are  here  addressed  ?  Who  are  the 
men  that  speak  of  themselves  as  so  generally  known  ? 
Who  has  ever  been  acquainted  with  the  matters  wh'ch 
they  relate  with  so  much  assurance  ?  Ask  yourselves  : 
Would  the  history  of  the  late  American  war,  and  the 
revolution  which  followed,  be  received  w  ith  any  regard 


^ 


24  E'Didences  of  the  Gospel,  [Serm,  1* 

among  the  people  of  America  in  the  present  age,  if  no 
such  events  hdd  taken  place  ?  Or  would  such  a  ficti- 
tious history  go  down  with  credit  to  succeeding  ages  ? 
The  reception  of  a  history  relating  to  facts  of  recent 
existence  and  public  notoriety,  is  an  evidence  of  its 
truth. 

If  any  man  doubts  the  genuineness  of  these  books, 
let  hiin  say  when  they  were  forged.  It  was  not  while 
the  apostles  were  living  ;  for  they  would  have  detect- 
ed, and  supjjressed,  the  fraud.  It  was  not  after  their 
death  ;  for  then  ihe  cheat  would  not  have  succeeded. 
The  books  pretend  to  have  been  sent  abroad  by  the 
authors,  themselves.  Paul's  epistles,  for  example, 
profess  to  have  been  wdtten  by  him,  at  such  a  time, 
and  in  such  a_  place  ;  to  have  been  sent  to  such 
churches,  by  such  messengers  ;  and  to  have  been 
sigiied  by  his  own  hand.  Now  if  these  churches  had 
never  received  such  letters,  or  seen  such  messengers, 
or  if  Christians  in  general  had  never  heard  of  such 
writings,  until  some  years  after  they  pretend  to  have 
been  sent  abroad  and  publicly  read  ;  this  would  have 
been  a  suffi^.ient  reason  never  to  have  admitted  them. 

Most  of  Paul's  epistles  were  written  to  noted  church- 
es in  populous  cities  ;  and,  consequently,  if  they  wer6 
genuine,  they  mast  have  been  known  before  his  death. 
If  they  had  not  appeared  until  after  his  death,  the 
churches  to  which  they  pretend  to  have  been  sent, 
would  have  declared,  they  never  received  them,  and 
thus  have  exposed  the  deception. 

In  short,  if  we  suppose  the  books  of  the  New  Testa- 
ment  to  be  spurious,  we  must  suppose,  that  the  Christ- 
ians, in  the  Apostolic  and  succeeding  ages,  among 
whom  were  many  learned,  and,  doubtless,  many  honest 
men,  did  all,  in  the  several  different  countries  of 
Christendom,  without  any  conceivable  motive,  con- 
federate in  a  fraud,  and  agree  to  impose  on  the  world, 
A  supposition  this,  which,  if  admitted,  puts  aa  end  to 
all  historical  credit. 


Serm.  I  ]         Evidences  of  the  Gospeh  25 

Besides  ;  as  one  well  observes,  "  It  is  easy  to  dis- 
cover the  writings  of  the  New  Testament,  particularly 
Paul's  epistles,  to  be  original.  His  very  soul  speaks 
in  all  his  writings.  There  is  that  undissembled  zeal 
for  the  glo'*y  of  God  and  the  salvation  of  mankind  ; 
that  courage — that  di-^regard  to  his  own  interest,  when 
it  interfered  with  higher  views — that  boldtiess  of  ex- 
pression— that  life  and  spirit  which  are  hard  to  be 
counterfeited.  The  same  force  and  energy,  which  an- 
imated all  his  actions,  and  empowered  him  to  spread 
the  gospel  from  east  to  west,  ennobles  all  his  composi- 
tions ;  and  it  would  be  almost  as  impossible  for  an 
impostor  to  write  as  Paul  did,  as  it  would  be  to  act  as 
he  did.  It  is  very  difficult  to  personate  such  a  warm, 
affectionate  and  interesting  writer.  There  is  an  exact 
resemblance  in  his  speeches  and  in  his  epistles.  In 
both  there  is  the  same  greatness  of  spirit,  the  same 
glowing  language,  the  same  elevated  thoughts,  warm 
from  the  heart.  In  both,  he  speaks  and  writes  with 
too  animated  a  zeal,  to  be  a  cold  deceiver  ;  with  too 
much  sense,  solidity  and  consistence,  to  be  an  enthu- 
siast." 

Of  our  preceding  reasonings  this  is  the  result  ; 

THE  RELIGION  OF  THE  GOSPEL  IS  DIVINE. 

This  religion,  if  it  be  divine,  must  be  supremely  im- 
portant. Do  you  believe,  that  God  has  sent  into  the 
world  a  Saviour  from  heaven — has  borne  witness  to  him 
by  miracles  and  wonders — has  subjected  him  to  death 
for  our  redemption,  and  raised  him  from  the  dead  by 
his  mighty  power — has  given  support  to  the  religion 
which  this  Saviour  taught,  and  by  a  wonderful  provi- 
dence has  conveyed  it  down  to  our  day  with  full  evi- 
dence of  its  heavenly  origin  ?  Do  you  believe  all 
this  ? — Surely  you  must  believe,  that  this  is  a  religion 
in  which  mankind  are  infinitely  concerned. — Come 
forward  then  ;  m^ke  an  open  profession  of  it,  and  tell 
the  vv  orld,  you  are  not  ashamed  of  it. 
Vol.  111.  D 


26  £viekfices  of  the  G&spei*         [S-erm.  I. 

Faithfully  attend  on  the  instituted  worship  of  God. 
This  is  a  great  security  against  irreligion  and  infidelity. 
That  christians  may  hold  fast  the  profession  of  their 
faith,  the  Apostle  enjoins  them  to  keep  up  their  relig- 
ious assemblies. 

Be  solicitous  to  obtain  a  share  in  the  great  blessings* 
v/hich  this  religion  offers  to  you.  Seek  pardon  and 
glory,  in  the  way  which  it  prescribes,  by  repentance  of 
sin  and  faith  in  the  redeemer.  There  is  no  other  name 
by  which  you  can  be  saved. 

Endeavor  to  extend  the  knowledge,  advance  the  hon- 
or and  promote  the  success  of  the  gospel  ;  put  to  si- 
lence the  ignorance  of  foolish  men  ;  confirm  them,  who 
waver  ;  strengthen  such  as  are  weak  ;  encourage  the 
young  and  tender,  and  guard  them  against  the  instruc- 
tions which  cause  to  err.  If  you  ask.  How  this  shall 
be  done  ?— -Take  the  apostle's  advice,  "Only  let  yovir 
conversation  be,  as  it  becometh  the  gospel  of  Christ." 


SERMON    il. 


Inscription^  Benediction^  and  general  subject  of  the 
'  Epistle  to  the  Ephesians. 


EPHESIANS  i.  1,  2,  3 

l^auU  cm  Afiostle  of  Jesus  Christ,  by  (he  vjiil  of  God  to  the  saints 
ivhich  are  in  Ejihcsus,  end  to  the  faithfulin  Christ  Jesus.  Grace 
be  to  you,  and  jieace  from  God  our  Father,  and  from  the  Lord 
Jesus  Christ.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Christ,  who  hath  blessed  us  with  all  spiritual  blessi}i£s  in  heavenly 
filacesin  Christ, 

XLiPHESUS,  the  city  in  which  the  church  here 
addressed  was  collected,  was  the  metropolis  of  Lesser 
Asia  ;  and,  lying  on  the  sea  coast,  it  was  a  place  of 
considerable  trade.  The  Greeks  inhabiting  this  city 
were  zealous  idolaters.  They  are  said,  in  the  19th 
Chapter  of  the  Acts,  to  be  "  worshippers  of  the  great 
goddess  Diana,  and  of  the  image  that  fell  down  from 
Jupiter."  In  this  city  stood  the  temple  of  Diana, 
which,  for  its  grandeur  and  magnificence,  was  consid- 
ered as  one  of  the  wonders  of  the  world.  The  Ephe- 
sians were  also  celebrated  for  their  skill  in  the  arts  of 
magic  and  divination,  as  we  find  in  the  Chapter  before 
cited.  And  from  this  epistle  of  Paul,  we  learn,  that 
they  were  also  infamous  for  luxury,  lasciviousness  and 
all  uncleanness.  2n  this  city  dwelt  great  numbers  of 
iews,  who  had  a  synagogue  Iiere  for  divine  worship, 
in  which  Paul  preached  for  several  months.  This  is 
the  first  account,  which  we  have,  of  the  publication  of 


2S  General  Subject  of  the  [Serm.  IL 

the  gospel  in  this  city.  After  his  departure,  Apollos, 
who  was  an  eloquent  mm  and  mighty  in  the  ^criptures^ 
came  to  Ephesus.  He  had  been  educated  in  the  Jew. 
ish  reUgio  I  ;  but  hiving  lately  been  instructed  in  the 
way  of  the  Lord,  he  came  and  taught  it  diligently  in 
the  synagogue.  Paul,  not  long  after  this,  returning  to 
Ephesus,  preached  there  above  two  years  together  ; 
*'  So  that  not  only  the  Ephesians,  but  all  who  dwelt 
in  Asia  heard  the  word  of  the  Lord,  both  Jews  and 
G/eeks  ;  and  God  wrought  special  miracles  by  the 
hands  of  Paul.  And  the  name  of  the  Lord  Jesus  w.s 
magnified  ;  and  many  believed,  and  came  and  confes>s- 
ed  their  evil  deeds  ;  and  the  word  of  the  Lord  mighti- 
ly grew  and  prevailed." 

Sometime  after  Paul's  departure  from  Ephesus^  we 
find  that  he  was  sent  a  prisoner  to  Rome.  In  his  confine- 
ment he  wrote  several  epistles  to  churches  and  christ- 
ian friends  ;  and,  among  others,  this  to  the  church  of 
Mphcsus  ;  for  he  calls  himself,  Chap.  iv.  the  prisoner  of 
Jesus  Christ  for  the  Gentiles. 

He  directs  this  letter  to  the  saints  luhich  are  at  E- 
phesus,  and  to  the  faithful  in  Christ  Jesus^  i.  e.  noi  on- 
ly to  those  in  Ephesuz  who  had  believed,  but  to  those 
in  other  parts  of  A%ia^  who  had  heard  the  word  of  the 
gospel  from  him,  while  he  was  preaching  in  that  city. 
So  he  orders  his  enistle  to  the  Colossians  to  be  read 
also  in  the  church  of  the  Laodiceans. 

The  design  of  this  epistle  is  more  fully  to  instruct 
them  in  the  nature  of  that  gospel,  \\hich  they  had  re- 
ceivedyto  guard  them  against  certain  errors,  to  which 
they  were  exposed  from  the  in.fluence  and  example  of 
unbelieving  Jews  and  Gentiles  ;  and  to  inculcate  upon 
them  the  importance  of  a  conversation  becoming  their 
faith  and  profession.  It  contains  the  substance  of  the 
Gospel  :  And  one  who  reads  and  understands  it,  will 
have  good  acquaintance  with  that  religion  which  Paul 
tausfht  in  all  his  epistles  and  discourses. 


Serm.  II.]  Ephtle  to  the  Ephesians.  29 

I  intend,  if  providence  shall  give  me  opportunity, 
to  illustrate  and  improve  this  whole  epistle  ;  in  doing 
which  I  shall  lay  before  you  a  system  of  christian  doc- 
trines and  precepts  in  the  order  and  connexion  in  which 
the  Apostle  has  arranged  them. 

At  pr  sent  I  shall  confine  myself  to  the  words  which 
have   been    read. 

Paul   here  calls   himself  ari  Apostle  oj  Jesus  Christ* 

The  word  Apostle  signifies  a  niesseiiger  se7it  on 
some  particular  business.  Jesus  Christ  is  called  an 
Apostle^  because  he  was  sent  of  God  to  iiisti  uct  and  re- 
deem mankind.  Paul  and  others  are  called  Apostles^ 
because  they  were  sent  of  Christ  to  teach  the  doctrines 
which  they  had  received  from  him.  To  the  eleven 
disciples,  after  his  resurrection,  he  says,  "As  the  Fa- 
ther hath  sent  me,  so  send  I  you.  All  power  is  given 
me  in  heaven  and  in  earth.  Go  teach,  or  proselyte^  all 
nations,  teaching  them  to  observe  all  things  whatsoever 
I  have  commanded  you."  Their  commission  did  not 
confine  them  within  any  prescribed  limits,  as  did  the 
commission  of  those  whom  the  Apostles  ordained  over 
particular  churches  ;  but  it  authorized  them  to  go  forth 
and  spread  the  gospel  m  all  parts  of  the  world  ;  and  to 
confirm  this  extensive  commission,  as  well  as  to  give 
their  ministry  succes^  Christ,  according  to  this  prom- 
ise, wrought  with  them,  and  established  their  word  with 
signs  following. 

Paul  says.  He  was  an  Apostle  hy  the  'ix)iU  of  God, 
In  his  epistle  to  the  Galatians  he  styles  himself,  an 
Apostle,  not  of  man ^  neither  by  man,  hut  by  Jesus  Christ, 
and  God  the  Father.  He  received  not  his  call  or  com- 
mission  from  man,  nor  was  he,  as  Matthias  was,  chos. 
en  to  his  Apostleship  by  men  ;  but  he  was  called  by 
Jesus  Christ,  who  in  person  appeared  to  him  for  this 
end,  that  he  might  send  him  among  the  Gentiles  ;  and 
by  God  the  Father,  who  revealed  his  Son  in  him,  and 
chose  him  that  he  should  know  his  will,  and  be  a  wit- 
ness of  the  truth  unto  all  men. 


30  General  Subject  of  the  [Serm.  II, 

But  though  he  was  called  of  God  by  revelation,  yet 
it  was  not  a  secret  revelation  known  only  to  himself, 
like  the  revelations  on  which  enthusiasts  and  impostors 
ground  their  pretensions  j  but  it  was  a  revelation 
made  in  the  most  open  and  public  manner,  attended 
with  a  voice  from  heaven,  and  a  light  which  outshone 
the  sun  at  noonday,  and  exhibited  in  the  midbt  of  a 
number  of  people  to  whom  he  could  appeal  as  wit- 
nesses of  the  extraordinary  scene.  * 

Notwithstanding  this  heavenly  vision,  Paul  entered 
not  on  the  execution  of  his  apostolic  office,  nor  once 
presumed  to  preach  the  gospel,  till  Ananias  came  to 
him,  and,  laying  his  hands  on  him,  declared,  that  God 
had  chosen  him  to  bear  Christ's  name  among  the  Gen- 
tiles, The  truth  of  this  declaration  Ananias  confirmed 
by  a  sudden  and  miraculous  restoration  of  Paul  to  his 
sight.  Nor  was  he  received  by  the  Apostles  at  Jeru- 
salem, until  he  was  recommended  to  them  by  the  tes- 
timony of  Barnabas,  who  had  been  intimately  acquaint- 
ed with  these  previous  transactions.  Nor  did  he,  after 
all,  go  forth  to  execute  his  commission  among  the  Gen- 
tiles, until  the  elders  of  the  church  at  Antioch  had  sol- 
emnly separated  him  to  this  work  by  fasting,  and  prayer, 
and  the  imposition  of  their  hands. 

The  great  business  of  Paul  and  the  other  Apostles 
was  to  diffuse  the  knowledge  of  the  gospel,  and  plant 
churches  in  various  parts  of  tlie  world.  And  when  a 
competent  number  of  believers  were  collected  in  a  par- 
ticular pUtCCj  some  meet  person  was  usually  ordained 
to  reside  among  them  as  a  stated  teacher.  According- 
ly we  find  Timotlw  ordained  over  this  church  of  Ephe- 
sus,  by  the  laying  on  of  the  hands  of  the  presbytery,  of 
^vhich  Paul  himself  was  one.  And  the  authority  which 
Timothy  had  thus  received,  the  same  he  was  ordered 
iio  commit  to  faithful  men,  who  should  be  able  to  teach 
others  ;  and  he  was  cautioned  to  lav  hands  suddenly 
<m  no  man. 


Serm.  n.]         Epistle  to  the  Ephesians,  31 

Paul  was  an  Apostle  according  to  the  will  oF  God. 
as  he  was  called  to,  and  furnished  for  the  work  of  n;^ 
Apostle  by  revelation  from  God,  and  as  he  was  intro- 
duced into  the  apostolic  office  in  an  open  and  solemn 
manner,  according  to  the  institution  of  God. 

Paul  directs  this  epistle  to  the  saints  and  faithful. 
By  the  same,  or  similar  appellations,  he  in  most  of 
his  epistles,  addresses  the  churches  of  Christians. 

We  cannot  suppose  that  he  intends  by  these  terms 
to  declare  all  the  members  of  this,  or  any  other  partic- 
ular church,  to  be  godly  persons  ;  for  this,  in  fact,  was 
not  the  state  of  any  church.  In  all  the  churches  found- 
ed by  the  Apostles,  there  were  many  who,  after  some 
time,  discovered  the  corruption  and  wickedness  of  their 
hearts.  The  phrases  rather  denote,  that  they  had  been 
called  out  of  the  world,  and  separated  from  others,  that 
they  might  be  a  peculiar  people  unto  God.  The  words, 
saints y  faithful y  brethren^  disciples,  christians^  are  often 
used  in  a  general  sense,  to  express  men's  visible,  pro- 
fessed characters,  rather  than  any  certain  judgment  con- 
cerning the  habitual  temper  of  their  hearts.  1  he  sab- 
bath, the  temple,  its  utensils,  and  the  ground  on  which 
it  stood,  are  called  holy,  because  they  were  separated 
from  a  common,  to  a  sacred  use.  The  nation  of  the 
Jews,  corrupt  as  it  was,  is  called  a  holy  Jiation,  be- 
cause it  was  separated  from  other  nations  for  the 
service  of  the  true  God.  So  the  Christian  church  is 
called  a  holy  nation^  a  peculiar  people^  to  shew  forth  the 
praises  of  him^  who  had  called  them  out  of  darkness  into 
his  mar^oellous  light.  In  many  places  the  word  saints 
stands  opposed,  not  ta  unsound  Christians,  but  to  hea- 
thens. 

However,  though  the  Apostle  does  not,  by  these 
terms,  declare,  that  the  Ephesian  professors  were  all 
pure  in  their  hearts,  yet  he  taught  them,  and  he  teach- 
es us,  that  all  ought  to  be  so.  We  are  called  to  be 
holy  ;  we  are  brought  to  the  enjoyment  of  gospel 
hopes  and  privileges,  that  we  might  serve  God  in  new- 


:j2  General  Subject  of  the  [Serm.  IL 

ness  of  spirit — that  we  might  not  be  conformed  to  this 
world,  but,  being  transformed  by  the  renewing  of  our 
mind,  might  prove  what  is  the  acceptable  will  of  Godo 

The  religion  which  we  profess,  contains  the  high- 
est motives  to  purity  of  heart  and  life.  If  content  with 
a  verbal  profession  of,  and  external  compliance  with, 
this  religion,  we  regard  iniquity  in  our  hearts,  we  are 
guilty  of  the  vilest  prevarication  ;  and  our  religion, 
instead  of  saving  us,  will  but  plunge  us  the  deeper  into 
infamy  and  misery.  That  which  is  the  visible,  ought 
to  be  the  real  character  of  Christians  ;  saints  and  faiths 
ful  in  Christ  Jesus. 

The  Apostle  in  the  next  place,  expresses  his  fervent 
desire,  that  these  Ephesians  might  receive  grace  and 
peace  from  God  our  Father^  and  from  the  Lord  Jesus 
Christ^  Under  these  general  terms  are  comprehended 
all  the  glorious  blessings,  which  are  revealed  and  offer- 
ed in  the  gospel. 

Grace  signifies yr^d",  undesemed  faiior.  Such  are  all 
the  blessings  which  we  receive  through  Christ.  If  we 
deserved,  or  could  claim  them  from  the  justice  of  God, 
on  the  foot  of  our  own  works,  there  would  have  been 
no  need  of  the  interposition  of  a  haviour.  He  came 
only  to  save  them  who  are  lost. 

The  pardon  of  si?i  is  grace  ;  for  it  is  the  remission 
of  a  deserved  punishment.  "  The  wages  of  sin  is 
death." 

Eternal  life  is  grace,  for  it  is  a  happiness  of  which 
we  are  utterly  unworthy.  "  They  who  receive  abund- 
ance of  grace  reign  in  life  by  Jesus  Christ." 

The  influences  of  the  diisine  spirit  are  grace  ;  for 
they  are  first  granted  without  any  good  dispositions  on 
our  part  to  invite  them  ;  they  are  continued  even 
after  repeated  oppositions  ;  they  prepare  us  for  that 
world  of  glory,  for  which  we  never  should  qualify  our- 
selves. 

These  blessings  come  to  us  through  Christ.  They 
are  the  fruits  of  his  atonement  and  mediation.     But 


Serm.  11.3         Epistle  to  the  Epheslans,  33 

still  they  are  the  fruiis  of  God's  grace,  as  much  as  if 
he  had  bestowed  them  abroluttly,  and  \Aithout  \liis 
wonderful  purchase  ;  lor  the  gift  of  the  Saviour  is  ilie 
consequence  of  the  grace  of  God,  '*  \\  ho  so  loved  ilie 
world,  that  he  sent  his  only  begotten  bon,  that  we 
mi,8:ht  live  through  him." 

The  Apostle  wishes  to  the  Ephesians j&d*(7Ci?,  as  well 
as  grace.  By //zi^  we  are  to  understand  that /»(?i7c^  (t/* 
mind,  which  arises  from  a  persuasion  of  our  inttre-rt  in 
the  Hivor  of  God.  Our  peace  with  God  is  immediate- 
ly connected  wiih  our  faith  in  Christ.  "  Being  justi- 
fied by  faith,  we  have  peace  with  God."  Our  peace 
of  w/W  is  connected  with  our  knowledge  of  the  sin- 
cerity of  faith.  '*  If  our  heart  condenm  us  not,  we 
have  confidence  toward  God."  The  sincerity  of  our 
faith  is  proved  by  the  fruits  of  it  in  our  lives.  'J'he 
w^ay  to  enjoy  peace,  is  to  increase  in  all  holy  disposi- 
tions, and  to  aboimd  in  every  good  work. 

If  the  Apostle  w  ished  grace  and  peace  to  Christians^ 
surely  they  should  feel  some  solicitude  to  enjoy  them. 
You  think  your  minister  should  be  concerned  for  the 
happiness  of  his  people  ;  but  ought  not  every  one  rath- 
er to  be  concerned  for  his  own  ?  You  censure  the 
coldness  which  you  obsei  ve  in  the  teachers  of  leligion  ; 
you  wish  they  were  more  zealous  and  animated  :  And 
will  vou  at  the  same  time  neglect  the  means  of  re  lis:- 
ion,  which  you  enjoy  ?  You  w  ould  have  others  tiike 
more  pains  for  your  salvation  :  And  w  ill  you  take  no 
pains  for  your  own  ?  Let  every  man  give  diligence  for 
himself,  that  he  niay  obtain  grace  and  peace  from  God 
our  Father,  and  from  the  Loid  Jesus  Christ. 

The  Apostle,  in  the  words  which  follow,  expresses 
a  strong  and  lively  sense  of  gratitude  for  the  rich  and 
inestimable  blessings  granted  through  Christ  to  an  un- 
worthy race.  Blessed  be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  luiih  all  spirit- 
ual blessings  in  kea'oenly  places^  or  in  heaveiily  things, 
i?i  Christ* 
Vol.  III.  E 


34  General  Subject  of  the  ^Serm.  IL 

The  coaimon  blessings  of  providence,  as  food  and 
raiment,  health  and  liberty,  are  valuable  for  the  present, 
and  call  for  diily  returns  of  praise.  But  these  are  only 
temporal  and  earthly  goods.  The  blessings  revealed 
in  the  gospel,  and  dispensed  to  us  through  Christ,  are 
of  a  different  nature  and  of  higher  importance.  They  are 
called  spiritual  and  heavenly  things.  They  are  accom- 
modated to  our  spiritual  wants  and  desires — they  come 
down  from  heaven,  prepare  us  for  heaven,  and  will  be 
completed  in  our  admission  to  heaven.  The  influences 
of  the  spirit  are  heavenly  gifts — the  renovation  of  the 
heart  by  a  divine  operation  is  wisdom  from  above — the 
renewed  Christian  is  born  from  above  and  become  a 
spiritual  man— the  state  of  immortality  which  Christ 
has  purchased  for  believers,  is  an  inheritance  reserved 
for  them  in  heaven — in  the  resurrection  they  will  be 
clothed  with  a  house  from  heaven,  with  spiritual  and 
heavenly  bodies,  and  they  will  be  made  to  sit  together 
in  heavenly  places  in  Christ  Jesus. 

The  Apostle  says,  "  God  has  blessed  us  with  all 
spiritual  blessings  in  heavenly  things" — with  all 
things  necessary  to  bring  us  to  the  enjoyment  of  him- 
self in  heaven.  "  The  divine  power,"  says  St.  Peter, 
"  hath  given  us  all  things  which  pertain  to  life  and 
godliness,  through  the  knowledge  of  him  who  hath 
called  us  to  glory  and  virtue — and  hath  given  us  ex- 
ceeding great  and  precious  promises,  that  by  them  we 
might  be  partakers  of  a  divine  nature." 

The  particular  blessings  vouchsafed  to,  and  design- 
ed for  believers,  are  enumerated  in  the  following  ver- 
ses ;  such  as  election  and  vocation  to  be  the  people  of 
God — predestination  to  the  adoption  of  children —  ac- 
ceptance in  Christ  Jesus  and  redemption  through  his 
blood — the  revelation  of  the  mystery  of  God's  will — a 
title  to  the  heavenly  inheritance — and  the  sanctification 
and  sealing  of  the  holy  spirit.  To  display  the  nature 
and  importance  of  these  blessings  we  shall  have  occa- 
sion hereafter  in  the  prosecution  of  our  design. 


SsRBf.  II.]  Epistle  to  the  Ephesaim,  35 

I  would  now  observe,  that  the  blessings  granted  to 
the  Ephesian  believers,  are  also  tendered  to  us.  God, 
in  his  sovereign  goodness  has  chosen  us  from  among 
the  nations  ol  the  world  to  be  his  peculiar  people,  and  to 
enjoy  his  oracles  and  ordinances.  He  offers  to  us  the 
honors  and  felicities  of  adoption,  and  the  remission  of* 
all  our  sins  through  the  atonement  of  his  Son.  He 
has  proposed  for  our  acceptance  an  inheritance  incor- 
ruptible in  the  heavens.  He  grants  the  motions  of  his 
blessed  spirit  to  awaken  our  minds  to  these  important 
concerns.  And  to  true  believers,  he  affords  the  sanc- 
tifying, sealing  and  comforting  influence  of  his  grace. 
He  has  made  known  to  us  the  mystery  of  his  will, 
which  is  still  hidden  from  the  greater  part  of  our  race. 
He  has  favored  us  with  a  complete  re\elation,  and 
placed  us  in  a  condition,  which  allows  our  frequent 
attendance  on  the  dispensation  of  his  word  and  ordi- 
nances. 

We  are  in  some  respects  privileged  far  beyond  the 
Christians  to  whom  this  epistle  was  written.  They 
for  a  season  enjoyed  the  preaching  of  an  inspired 
Apostle.  In  his  absence  he  wrote  to  them  this  letter, 
which  doubtless  contains  the  substance  of  the  things 
which  he  taught,  while  he  was  among  them.  But  of 
this  letter  they  could  have  the  benefit  only  by  hearing 
it  read  in  one  place  and  another.  While  he  preached 
in  Asia,  he  confined  his  ministry  chiefly  to  this  capital 
city.  They  who  lived  in  the  remoter  parts  could  notj 
without  much  labor,  enjoy  the  benefit  of  his  preaching. 
But  we  have  in  our  hands  not  only  this  epistle,  but  the 
other  writings  of  Paul  and  his  fellow  Apostles,  and  we 
may  daily  converse  with  them.  Places  of  divine  wor- 
ship are  near  us,  and,  without  the  expence  of  distant 
journeys,  we  may  attend  on  the  preaching  of  the  word 
and  other  sacred  exercises  of  religion.  We  have 
therefore  happier  advantages  to  become  acquainted 
with  the  doctrines  and  precepts  of  the  gospel,  than  the 
primitive  Christians  could  enjoy.     If  they  were  bound 


36  General  Subject  of  the  [Serm.  IL 

to  give  thanks  for  their  privileges ;  how  criminal  must 
be  iiigratiiud:;  unler  ours  !  M 

It  is  said,  While  Paul  preached  in  Ephesus,  all  they 
•who  divelt  in  Asia,  heard  the  ivord  of  the  Lord.  What 
pains  mast  thev  h.ive  taken  !  For  divers  ot  them  came 
from  far.  Consider  Paul  as  preaching  in  the  Jewish 
synagogue  at  Ephesus,  as  long  as  he  could  have  admit- 
tance ;  and,  when  he  was  driven  from  thence,  remov- 
ing to  a  public  school,  ond  there  reasoning  dail)'  in  de- 
fence of  the  gospel.  See  all  ihe  country  around  com-, 
ing  together,  i'roni  time  to  time,  to  hear  this  inspired 
teacher.  Observe  what  pains  they  took  to  become  ac- 
quainted widi  a  religion,  which  condemned  their  for- 
mer sentiments  and  praciices.  Remjrk,  how  tht  y 
yielded  to  the  conviction  of  truth,  renounc^^d  their  idol- 
atry, confessed  their  evil  deeds,  condemned  their  pre- 
tended intercourse  with  invisible  spirits,  and  submitted 
to  the  pure  and  rational  religion  of  the  gospel  ;  and 
then  say,  whetiier  we  have  not  cause  to  be  deej.'ly 
humbled,  that  this  same  gospel,  which  we  e-njoy  under 
superior  advantages,  has  so  little  influence  on  our  own 
hearts  and  the  hearts  of  others  ?  Is  there  not  occasion 
to  lament,  that  the  word  of  God,  which  then  so  mighti- 
ly grew  and  prevailed,  is  now  treated  with  to  much  in- 
diflerence  ? 

Ye  who  neglect  to  attend  on  the  word  now  brought 
near  to  you.  What  will  you  say  in  excuse  for  your- 
selves, when  you  see  how  all  who  dwelt  in  Asia  came 
to  Ephesus  to  hear  this  same  word  ? — Ye  w  ho  can  rel- 
ish nothing,  but  what  accords  with  your  own  fancies 
and  humo  s,  and  who  are  at  once  disgusted  with  the 
preaching  which  contradicts  your  former  sentiments 
and  practices.  How  wiil  you  justify  this  perverse  tem- 
per, when  you  see  what  humility  and  candor  appeared 
in  those  Asiatic  heathens  ? — They  could  hear  Paul  dis- 
puting daily  against  their  preconceived  opinions  ;  could 
listen  with  patience  to  his  arguments,  which  all  tended 
to  confound  them  ;  and  on  conviction  could  give  up 


Serm.  II.3         Epistle  to  the  Ephesiam,  37 

their  errors  and  confess  their  evil  deeds. — Ye  who  treat 
the  worship  and  ordinances  of  God  w  ith  coiitempt ; 
what  will  yoLi  plead  in  your  vindicaiion,  when  you  ob- 
serve,  with  how  much  graitude  and  reverence  the  same 
were  received  at  Ephesus  ? — Ye  who  i.ttend  on  God's 
word  ill  vain — -vvho  feel  no  itifliience  fiom  it — who, 
though  you  hear  it,  yet  live  in  habitual  opposition  to  it, 
What  will  you  urge  in  your  defence,  m  hen  you  recol- 
lect,  how  mightily  it  grev/  in  Ej^hesus,  and  how  it 
tran-^formed  idolaters,  sorcerers,  and  the  grossest  trans- 
gressors into  saints,  believers  and  the  worshippers  of 
the  true  God  ? 

Remember,  that  you  must  one  day  answer  before 
God  for  all  the  spiritual  blessings  which  he  has  sent 
you.  It  is  not  a  matter  of  indifference,  whether  you 
receive  or  reject  ihem.  If  you  put  them  from  you,  you 
will  suffer  the  loss  of  them,  and  be  punished  with  aw- 
ful severity  for  your  contempt.  When  God  shall  bring 
every  work  into  judgment,  he  will  take  into  considera- 
tion all  the  privileges  which  you  have  enjoyed,  as  well 
as  all  the  works  which  you  have  done,  and  according 
to  both  will  he  judge  you.  They  who  have  never  heard 
of  the  gospel,  will  meet  a  more  tolerable  doom,  than 
such  as  have  known  and  despised  it.  These  will  per- 
ish wonderfully.  Their  punishment  will  be  such  as 
they  would  not  believe  and  could  not  imagine,  though 
one  should  declare  it  to  them.  The  men  of  Sodom, 
in  their  days,  were  sinners  of  distinguished  guilt,  and 
their  destruction,  in  the  conflagration  of  their  city,  is  set 
forth  as  an  example  of  God's  righteous  severit}-.  But 
justice  has  not  done  with  them.  In  the  day  of  judg- 
ment they  vvill  receive  a  still  sorer  condemnation  ;  and 
after  all,  it  will  be  more  tolerable  for  them,  than  for 
those  who  despise  the  gospel. 

To  us  the  word  of  salvation  is  sent.  Let  us  hear  it 
with  care  and  receive  it  with  joy,  accept  the  blessings 
which  it  offers  and  walk  worthy  of  him  who  has  called 
us  to  his  kingdom  and  glory. 


"flj. 


SERMON    IIL 


Election. 


EPHESIANS  i.  4,  5,  b. 

According  as  he  hath  chosen  us  in  him,  before  the  Jbundaiiofi  ofthe 
TJorld,  that  ive  should  be  holy  and  'without  blajne  before  him  in 
lovey  having  predestinated  us  to  the  adofition  of  children  by  Jesus 
Christ  unto  himself  according  to  the  good  fileasitre  of  his  ivill^  to 
the  firaise  of  the  glory  of  his  grace,  ivherein  he  ha^h  made  us  aC' 
cepted  in  the  bel'j-oed  :• 

In  the  verse  preceding  the  words  now  read,  the 
Apostle  thankfully  acknowledges  the  great  mercy  of 
God,  who  has  blessed  us  with  all  spiritual  blessings  in 
hea'oenly  things  in  Christ  Jesus, — These  blessings  he 
proceeds  to  enumerate  ;  and  the  first  which  he  mentions 
is,  God's  choosing  us  to  be  an  holy  people  to  himself, 
and  adopting  us  to  the  privileges  of  children. 

The  Jews,  for  many  ages,  had  been  the  peculiar 
people  of  God,  separated  from  other  nations,  and  dis- 
tinguished by  special  advantages.  God  had  now  seen 
fit  to  take  the  Gentiles  into  covenant  with  himself,  and 
to  abolish  the  distinction  between  them  and  his  ancient 
people. 

The  Jews  believed  that  God,  from  the  beginning,  had 
chosen  them  to  salvation,  and  had  appointed  the  Mes- 
siah in  due  lime  to  appear  in  the  world,  that  none  of 
them  might  perish.  But  the  Apostle,  to  remove  from 
the  Jews  all  cause  of  boasting,  and  from  the  Gentiles 
all  ground  of  discouragement,  here  declares,  that  God 


Serm.  III.3  Election,  3& 

from  the  beginning  had  chosen  the  Gefiiiks  in  Christ, 
and  predestinated  them  to  a  place  in  his  church,  that, 
in  the  enjo)  ment  of  the  gospel,  they  might  become 
holy  and  be  made  meet  for  heaven. 

In  our  text  we  may  observe  the  following  partic- 
ulars. 

That  God  had  chosen  and  predestinated  these  Ephe- 
sians. 

That  they  were  chosen  to  be  /wly  and  ivithoiit  blame 
before  him,  in  IcDe. 

That  they  were  predestinated  to  the  adoption  of  chil- 
dren to  himself 

That  they  were  chosen  in  Christ  Jesus. 

That  the  reason  of  God's  choosing  them  was  the 
good  pleasure  of  his  oivn  will. 

That  the  purpose  for  which  they  were  chosen  was  the 
praise  of  the  glory  of  his  grace. 

I.  We  may,  first,  observe,  that  God  chose  and  pre- 
destinated these  Ephesian  Christians  before  the  founda- 
tion of  the  world. 

Those  spiritual  privileges  and  blessings,  which  they 
enjoyed  or  expected,  were  the  result  of  that  glorious 
plan,  which  the  infinite  wisdom  and  abundant  grace  of 
God  had  formed  :  For^  as  it  is  said,  verse  11.  they 
were  predestinated  according  to  the  purpose  of  him,  who 
worketh  all  things  after  the  counsel  of  his  oivfi  will. 

When  we  speak  of  God''s  foreknowledge  or  predes- 
tination of  events,  we  must  always  keep  in  mind  this 
idea,  *'  that  his  thoughts  are  not  as  our  thoughts,  but 
as  the  heavens  are  higher  than  the  earth,  so  are  his 
thoughts  higher  than  ours." 

This  Apostle  speaks  of  Christians,  :\s  predestinated 
according  to  God^s  purpose.  Peter  says,  They  are  e- 
lected  according  to  the  foreknowledge  of  God.  But  this 
mode  of  speaking  rather  expresses  things  according  to 
the  imperfect  manner  in  which  we  apprehend  them, 
than  according  to  the  perfect  manner  in  which  they  ex- 
ist in  the  divine  mind,     God's  understanding  is  inn- 


40  Ejection.  [Serm.  Illi 

nitc.  He  views  things  immediately  and  intuitively  as 
they  are.  Darkness  and  light,  past  and  future,  are  a- 
like  to  him.  "He  seeth  not  as  man  seeth,  nor  are  his 
years  as  man's  days.  But  he  inhabiteth  eternity  ;  and 
one  day  is  with  him  as  a  thousand  years,  and  a  thou- 
sand years  as  one  day."  Thcrelbre  all  tht-  phraseSj 
which  we  meet  with  in  scripture,  concerning  God's 
remembrance  of  things  Ycc:X^jorehnoi:A^dge  of  th.ngs  to 
come,  and  deliberation  on  things  present,  are  to  be  un- 
derstood, not  as  literally  exprcbsive  of  the  real  opera- 
tions of  his  mind,  but  as  figuratively  adapted  to  the 
weak  conceptions  of  ours.  "  His  knowledge  is  too 
Vvonderful  for  us  ;   it  is  high,  we  cannot  attain  to  it." 

We  know  things  past  by  memory,  and  our  memory 
we  assist  by  records  ;  so  God  is  often  baid  to  remember 
things,  and  to  keep  a  book  of  remembrance.  But  we 
are  sensible  that  these  expressions  only  denote  God's 
perfect  knowledge  of  those  things,  which  to  us  are  past 
—not  a  laborious  recollection  of  them,  or  an  aitifieial 
method  of  assisting  his  memory.  So,  on  the  other 
hand,  God  is  said  to  foreknow  tilings  w  hich  are  future, 
to  foreordain  things  which  shall  be  done,  to  \nite,  in 
the  volume  of  his  book,  things  which  his  counsel  has 
determined  ;  which  phrases  do  not  signify  that  things 
are  really  future  and  distant  to  his  view — ;that  his  mind 
is  reaching  forward — that  he  writes  down  a  plan  of  op- 
erations for  his  own  direction  ;  but  they  represent  the 
perfect,  consummate,  unerring  wisdom  with  v\hich  he 
governs  the  universe. 

Viewing  the  matter  in  this  light,  we  shall  be  sensi- 
ble, that  our  perplexity  concerning  God's  foieknov\  1- 
edge  and  decree  arises  from  the  .mperfection  of  our 
minds,  and  the  narrowness  of  our  comprehension  ;  and 
that  there  is  no  more  inconsistency  between  tl»e  free- 
dom of  moral  agents  and  God's  foreknowledge,  than 
there  is  between  this  and  his  present  knowledge  ;  fur 
with  respect  to  him,  foreknowledge  and,-  present  knowl- 


SsRK.  HI.]  Election.  41 

edge  are  the  same  ;  the  difference  is  only  with  respect 
to  us,  with  whom  things  exist  by  succession. 

The  word  election,  or  choosing^  is,  in  scripture,  used 
in  various  senses. 

Sometimes  it  signifies  the  appointment  of  a  person 
to  some  eminent  office  or  service,  Christ  says  to  his 
disciples,  "  I  have  chosen  you  twelve ;"  i.  e.  1  have 
chosen  you  to  be  my  disciples,  and  preachers  of  my 
gospel.  He  does  not  mean  that  he  had  chosen  them  all 
to  salvation^  for  one  of  them  was  a  son  of  perdition.  In 
this  sense  Paul  was  a  chosen  iicssel  to  bear  Christ's 
name  among  the  Gentiles.  And  Cyrus,  Saul,  and  Da- 
vid are  called  God's  chosen^  because  they  were  design 
nated  to  be  kings,  for  the  execution  of  some  great  pur- 
poses of  providence. 

The  word  sometimes  intends  approbation;  as  when 
Christ  says,  "  Many  are  called,  but  few  are  chosen  ;"*"* 
i.  e.  few  are  accepted  and  approiied. 

Often  the  word  is  used  in  a  large  sense,  to  compre- 
hend the  whole  body  of  God's  professing  people,  whom 
he  has  chosen  out  cf  the  world  to  be  a  peculiar  people 
to  himself.  The  whole  nation  of  the  Jews  are  styled 
God's  electa  and  his  chosen.  The  Christian  church, 
the  whole  number  of  professed  believers,  are  called  a 
chosen  generation^  a  peculiar  people. 

But  this  general  sense  of  the  word  implies  a  more 
particular  sense.  If  God  has  chosen  some  nations  rath- 
er than  others,  to  enjoy  the  means  of  salvation,  then 
he  gives  some  an  advantage  above  others  to  obtain  sal- 
vation ;  and  this  is  as  much  an  act  of  sovereignty  as 
the  election  of  particular  persons.  And,  without  ques- 
tion, some,  in  the  nation,  chosen  to  these  privileges, 
will  thereby  eventually  be  made  partakers  of  the  salva- 
tion revealed.  And  ihere  are  some  expressions,  in 
scripture,  which  seem  to  import  an  appointment  of 
persons  to  obtain  this  salvation,  as  well  as  to  enjoy  the 
means  of  it.  Paul  says  to  the  Thessalonians,  "  God 
hath  chosen  you  to  salvation  through  sanctification  of 
Vol.  ill.  F 


42  Election,  [Serjc.  III. 

the  spirit  and  belief  of  the  truth,  whereunto  he  hath  al- 
so  called  you  by  our  gospel."  The  Apostle  Peter 
calls  Christians,  **  Elect  according  to  the  foreknowl- 
edge of  God,  through  sanctification  of  the  spirit.** 
Election,  in  these  passages,  cannot  be  understood  mere- 
ly of  an  appointment  to  external  privileges,  for  the  sub- 
jects of  it  are  said  to  be  chosen  through  sanctification 
2ccv^\  faith.  Now  they  were  not  brought  to  the  enjoy* 
ment  of  the  gospel  by  their  faith  and  holiness,  but 
they  were  brought  to  these  by  the  gospel.  They 
were  cahed.  to  spiritual  privileges  w  hile  thty  were  in 
imieniteuce  and  unbelief.  The  gospel  was  not  the 
fruity  but  the  mean  of  their  faith. 

That  there  is  an  election  to  sahation^  Christians  are 
generully  agreed  :  in  their  manner  of  explaining  it,  is 
the  chief  difference.  Some  suppose  it  to  be  absolute 
and  without  reg ud  to  personal  qualifications  ;  others 
suppose  it  to  be  conditional,  and  grounded  on  a  fore- 
sight of  faith  in  the  persons  chosen. 

In  all  questions  of  this  kind  there  are  two  great 
points,  w  hich  we  must  keep  in  view — our  dependence 
on  the  grace  Oi  God  ;  and  our  n\oral  agency.  On  the 
one  hand,  we  must  not  so  conceive  of  God's  election, 
and  the  influence  of  his  grace,  as  to  set  aside  our  free 
agency  and  final  accountableness  ;  nor,  on  the  other 
hand,  must  we  so  explain  away  God's  sovereignty  and 
grace,  as  to  exalt  man  to  a  state  of  independence.. 
While  we  shun  these  extremes,  we  shall  not  danger- 
ously err  in  the  doctrine  before  us. 

It  is  manifest  from  reason,  as  well  as  scripture,  that 
God  exercises  a  moral  government  in  tlie  world,  and 
that  his  providence  extends  to  particular  persons,  to 
all  circumstances  of  their  condition,  and  to  all  the  ac- 
tions of  their  lives  ;  for  we  cannot  conceive  it  possible,, 
that  he  should  govern  the  world  in  general,  and  )et 
overlook  particular  persons  ;  or  diat  lie  should  order 
their  circumstances,  and  yet  have  no  suptiintendancy 
or  control  of  their  actions. 


Serm.  hi.]  Election.  43 

It  it  also  certain,  that  the  grace  of  God  operates  in 
the  conversion  of  sinners,  in  such  a  manner  and  degree, 
that  they  are  saved  by  him,  not  of  themselves. 

Now  so  far  as  the  grice  of  God,  in  ihe  salvation  of 
sinners,  is  absolute  and  unconditional,  election  or  ]  re- 
destination  is  so,  and  no  farther.  They  run  parallel  to 
each  other.  We  are  to  conceive  of  election,  in  the 
same  manner  as  we  conceive  of  the  influence  of  grace  ; 
for  election  can  be  nothing  more,  than  God's  fore- 
knowing and  predetermining  (to  speak  according  to 
our  way  of  conception)  that  he  will  excicise  his  grace 
in  such  a  manner,  as  shall  prove  effectual.  And  his 
counsels  and  decrees  are  only  the  j)lan  of  his  providen- 
tial government.  If  the  latter  is  not  inconsistent  with 
human  liberty,  the  former  cannot  be  so.  If  the  thing 
done  does  not  control  our  agency,  the  previous  pur- 
pose cannot  control  it. 

The  question,  whether  election  is  conditional,  will 
easily  be  solved  by  considering  the  end  \vhich  it  re- 
spects. 

If  we  consider  it  as  respecting  the  original  plan  of 
salvation,  it  must  be  absolute  and  unconditional.  It 
could  not  be  owing  to  any  foreseen  worthiness  in  fal- 
len creatures,  that  God  chose  and  determined  to  send 
them  d  Siviour,  and  to  propose  such  a  particular  meth- 
od of  salvation  ;  but  merely  to  his  selfmovins^,  sover- 
eign grace.  Their  guilt  and  impotence  were  the 
reasons  why  such  a  method  of  salvation  was  necessary, 
and  therefore  their  fofcseen  holiness  and  worthiness 
could  not  be  the  reasons  why  such  a  method  was 
adopted. 

If  we  consider  election  as  respecting  the  means  of 
salvation,  it  is  unconditional.  It  was  not  owing  to  the 
virtue  and  goodness  of  the  human  race,  that  a  revela- 
tion was  given  them.  It  was  not  owing  to  the  previous 
desires,  prayers  and  endeavors  of  the  Ephesians  or 
other  Gentile  nations,  thit  they  were  brought  unt )  a 
church  state,  and  to  the  knowledge  of  the  way  of  sal- 


4i  Election,  [Serm.  IIL 

vation.  -  It  is  not  owing  to  any  thing  which  we  had 
done,  that  the  gospel  is  sent  to  us,  and  that  we  were 
born  and  have  been  educated  under  it.  All  this  must 
be  ascribed  to  the  pure  favor  of  God.  He  chose  the 
Ephe^ians,  not  because  they  were  holy,  but  that  they 
might  be  holy.  He  predestinated  them,  and  made 
known  to  them  the  mystery  of  his  will,  according  to 
the  good  pleasure  which  he  purposed  in  himself.  In 
this  sense  the  Apostle  applies  the  words  of  the  prophet, 
"  I  am  found  of  them  who  sought  me  not ;  I  am  made 
manifest  to  them  who  inquired  not  after  me." 

Farther  :  If  we  consider  election  as  it  respects  the 
^rst  avoaken'mg  nifiuence  of  the  Spirit  of  God  on  the 
hearts  of  obsthiate  sinners,  whereby  they  are  excited 
to  seek  the  mercy  of  God  wiih.  earnestness,  and  to  at- 
tend on  the  means  of  salvation  with  diligence,  it  is  here 
also  sovereign  and  uneondiiional.  For  that  sinners, 
dead  in  their  trespasses,  should  b?  awakened  to  consid- 
eration, inquiry,  and  an  attendance  on  the  means  of 
life,  must  be  owing,  not  to  their  own  previous  good 
dispositions,  but  to  some  special  Providence,  seasona- 
ble word,  or  internal  inftuence,  which  was  not  of  their 
seeking.  Accordingly  our  Saviour  says,  "  Behold,  I 
stand  at  the  door  and  knock  :  If  any  man  hear  my 
voice  and  open  the  door,  1  will  come  i:i  to  iiim  and  sup 
with  him,  and  he  with  me.''  His  knocking  is  from 
his  own  motion,  not  from  the  invitation  of  sinners  : 
That  is  the  occasion  of  their  opening  ;  not  t/iis;  the  oc- 
casion of  his  knocking. 

Again  :  If  election  be  considered  as  it  respects  the 
grace  of  God  in  the  conversion  of  sinners,  I  think,  it 
rasty  be  called  sovereign  and  unconditional.  To  pre- 
vent mistakes,  I  would  qualify  this  observation. 

The  gospel  comes  to  men  accompanied  with  the 
Spirit,  which  is  given  to  convince  thenii  of  sin,  awaken 
in  them  an  apprehension  of  danger  and  excite  their  at- 
tention to  the  means  of  safety.  Such  exercises  ordi- 
liarily  precede  conversion.      And  as   sinners  more 


Serm.  hi.]  Election,  45 

readily  yield  to  these  motions  of  the  Spirit,  and  more 
diligently  apply  the  means  of  religion,  they  iiave  more 
reason  to  expect  the  grace  which  will  prove  cfftctnal, 
"  Whosoever  hath,  to  him  shall  be  given."  In  this 
sense  1  i^mit,  that  converting  grace  may  be  called  con- 
dit'cnal.  But  where  shall  we  Qnd  those  w  ho  have  never 
resisted  the  Spirit  of  grace,  or  neglected  the  means  of 
salvation  ? To  sinners  under  this  guilt  and  forfeit- 
ure, God  can  be  under  no  obligation,  by  justice  or 
promise,  to  grant  the  presence  of  his  renewing,  or  the 
return  of  his  awakening  grace,  or  even  the  prolor.galion 
of  life.  If  the  continuance  of  life,  and  the  repeated  ex- 
citations of  the  Spirit,  are  sovereign  and  unpromised 
mercies,  converting  grace  is  no  less  so.  Sa'uing  bene- 
fits are  never  promised  to  sinners  on  any  conditions,  but 
those  which  imply  a  change  of  character. 

Now  if  among  those  who  have  alike  abused  and  for- 
feited  the  grace  of  God,  some  are  reclaimed,  and  others 
left  in  a  state  of  sin,  I  can  see  no  violation  of  justice  or 
of  promise  ;  for  none,  on  either  of  these  grounds,  had 
a  claim  to  the  benefit.  The  former  must  adore  God's 
mercy  ;  the  latter  condemn  their  own  perverseness. 
The  mercy  granted  to  those  is  no  prejudice  to  these. 
Election  then,  in  relation  to  converting  grace,  is,  in 
this  sense,  absolute,  that  it  is  the  result  of  God's  good 
pleasure,  and  not  the  effect  of  any  condition  actually 
performed  by  the  sinner,  in  virtue  of  which  he  could 
claim  it. 

But  then,  if  we  consider  election,  as  it  respects  the 
final  besiowmem  of  salvation,  it  is  plainly  conditional. 
This  God  gives,  and  this  he  determines  to  give  only  to 
such  as  are  made  meet  for  it.  To  imasrine,  that  he 
chooses  some  to  eternal  life  without  rcR-ard  to  their 
faith  and  holiness,  is  to  suppose  that  some  are  saved 
without  these  qualifications,  or  saved  contrary  to  his 
purpose.  -It  is  the  express  declaration  of  scripture, 
*'  Without  holiness  no  man  shall  see  the  Lord. — God 
hath  chosen  us  to  salvatiun  throueh   sanctification  ef 


46  Section.  [Seric.  III. 

the  spirit  and  belief  of  the  truth. "  The  terms  of  salva- 
tioi  are  i;i  ihe  gospel  clearly  stated  ;  and  we  must  not 
ims.i^ine,  thit,  contrary  to  this  statement,  there  is  a  se- 
ctet  purpo'se,  which  will  open  the  door  of  salvation  to 
the  fi.uliy  impenitent,  against  whom  the  gospel  has 
shat  it,  or  will  shut  the  door  against  the  sincerely  peni- 
tent, to  whom  the  gospel  has  opened  it. 

\\  halever  difficulties  may  attend  this  doctrine,  so 
much  is  plain  ;  They  who  are  chosen  to  salvation,  are 
chosen  to  be  holy.  And  whatever  doubts  we  may 
have  concerning  our  own  election,  we  may  make  it 
sure,  by  adding  to  our  faith  the  virtues  and  works  of 
the  gospel.  '*  if  we  do  these  things  we  shall  never 
fall." 

We  proceed, 

II.  To  consider  the  spiritual  qualifications^  to  which 
the  Ephesians  were  chosen.  "  God  chose  them  to  be 
holy  and  without  blame  before  him  in  love." 

There  is  a  relative  or  ceremonial  holiness  often  ap- 
plied to  persons  and  things,  on  account  of  their  separa- 
tion from  a  common  to  a  sacred  use.  But  more  usu- 
ally the  term  denotes  a  real.,  internal  purity,  in  opposi- 
tion to  moral  pollution  or  sin.  This  is  the  sense  of  it 
in  the  text.  To  be  holy  is  to  be  "  ivithoui  blame  in 
the  sight  of  God/' 

Holiness  consists  in  the  conformity  of  the  soul  to  the 
divine  nature  and  will  ;  and  is  opposed  to  all  moral 
evil.  In  fallen  creatures  it  begins  in  the  renovation  of 
the  mind  after  the  image  of  God.  Hence  Christians 
are  said  *'  to  be  renewed  in  the  spirit  of  their  minds, 
and  to  be  made  new  creatures."  In  this  change  the 
heart  is  formed  to  the  love  of  God's  character  and  will, 
and  to  a  hatred  of  whatever  appears  contrary  to  them, 
**  They  who  love  the  Lord,  hate  evil."  This  renova- 
tion, though  imperfect  in  degree,  yet  extends  to  the 
whole  man,  so  that  "  all  things  become  new."  And 
though  the  renewed  Christian  in  many  thirgs  offends, 
yet  he  has  respect  to  all  God's  commands.    He  desires 


Serm.  Ill]  Election,  4t 

to  be  ijoithout  blame  before  God.  He  contents  not  him- 
self with  his  present  imperfect  measure  of  goodness, 
but  is  solicitous  to  cleanse  himself  frcm  all  hlihincss, 
and  to  perfect  holiness  in  the  fear  of  God.  W  ith  this 
view  he  attends  on  all  divine  institutions.  He  desires 
the  pure  milk  of  God's  word  that  he  may  grow  thereby. 
He  receives  with  meekness  the  engrafted  word,  hoping 
that  it  may  save  his  soul.  He  is  not  disgusted  at  a  re- 
proof or  warning,  because  it  comes  home  to  his  case  ; 
lie  regards  it  as  a  word  in  season,  is  thankful  for  it,  and 
humbly  applies  it.  When  he  hears  the  word,  it  is  not 
that  he  may  find  matter  for  objection  and  cavil,  or  that 
he  may  apply  what  he  hears  to  others,  but  that  he  may- 
know  himself  more  intimately,  understand  his  duty 
more  perfectly,  aiMi  do  God's  will  more  acceptable 

When  he  comes  to  the  ordinance  of  the  supper,  he 
desires  there  to  remember  and  show  forth  the  death  of 
his  Saviour.  He  does  not  expect  to  be  accepted,  mere- 
ly because  he  eats  and  drinks  in  Christ's  presence  ;  he 
considers  that  he  must  also  depart  from  iniquity.  He 
is  not  aiming  at  a  name  to  live,  but  at  real  improve- 
ment in  the  spiritual  life.  He  attends  to  the  great  things 
exhibited  in  this  ordinance,  such  as  the  evil  and  dan- 
ger of  sin,  the  ruined  condition  of  the  human  race,  the 
mercy  ot  God  in  providing  for  them  a  Saviour,  and  the 
love  of  Christ  in  giving  himself  a  sacrifice  t(.  God  for 
the  sins  of  men.  By  the  contemplation  of  these  things 
he  strengthens  his  purpose  of  ol;edience,  his  faiih  m 
the  Redeemer,  his  gratitude  to  God,  and  his  love  to  all 
men. 

We  may  observe  farther,  that  t*he  Apostle  consid- 
ers 101)6  as  a  main  branch  of  holiness.  '*  God  hath 
chosen  us  to  be  holy  and  without  blame  before  him  in 

When  the  word  loi)e,  in  the  sacred  writings,  is  used 
indefinitely,  and  without  limitation  to  a  pariicular  ob- 
ject, love  to  men,  and  especially  to  the  bretliren,  is 
usually  intended.     So  the  word  is  to  be  understood 


M  Miection,  [Serm.  lit 

here,  as  appears  from  the  15th  verse  of  this  chapter^ 
and  from  the  parallel  place  in  the  epistle  to  the  Colos- 
sians,  where  the  Apostle  gives  thanks  for  their  faith  in 
Christ  and  love  to  the  saints. 

Love  is,  every  where  in  scripture,  considered  as  a 
t^iost  essential  part  of  the  character  of  the  saint.  Char- 
ity out  of  a  pure  heart  is  the  end  of  the  commandment. 
Christians  are  above  all  things  to  put  on  charity,  which 
is  the  bond  of  perfectness.  Believers  have  purified 
their  souls  in  obeying  the  truth  unto  unfeigned  love  of 
the  brethren.  Brotherly  kindness  and  charity  are  the 
graces,  which  complete  the  Christian  character. 

Let  us  remember  then,  that  without  charity  all  our 
pretentions  to  gospel  holiness  are  vain.  We  may  talk 
with  the  tongue  of  men  and  angels  ;  we  may  discover 
a  fervent  zeal  in  matters  which  bear  some  relation  to 
religion  ;  we  may  have  much  knowledge  of  the  myste* 
ries  of  revelation  ;  we  may  profess  a  strong  fiith  ;  we 
may  be  liberal  of  our  substance  in  promoting  some  fa- 
vorite designs,  which  we  call  pious  ones  ;  but  if  we 
have  no  charity,  all  is  nothing — or  nothing  but  glare 
and  noise.  That  charity  which  belongs  to  the  Christ* 
ian  temper,  is  kind  and  longsuffering,  opposite  to  pride, 
ostentation  and  envy.  It  is  humble  and  peaceable^ 
meek  and  condescending — not  easily  provoked,  not  apt 
to  censure.  It  rejoices  not  in  iniquity,  but  rejoices  in 
the  truth.     It  beareth,  hopeth  and  believeth  ail  things* 


-t*<'iiiiimi.li««J«»  I 


SERMON  IV. 


Adoption^ 


EPHESIANS  i.  4,  5,  6. 

Accordiiiq  as  he  hath  chosen  us  in  him^  before  the  foundation  of  the 
world,  that  nve  should  be  holy  and  without  blame  before  him  in 
love,  having  predestinated  us  to  the  adoption  of  children  by  Jerug 
Christ  to  himself,  according  to  the  good  pleasure  of  hisnuilU  to  the 
praise,  of  the  glory  of  his  grace,  vjherein  he  hath  made  us  accepted 
in  the  bslo-ued, 

1  HE  nature  of  that  election  or  predestination,  of 
which  these  Ephesians  were  the  sulojects  ;  and  that 
holiness  and  love,  to  which  they  were  chosen,  we  illus- 
trated in  our  preceding  discourse.     We  are  now, 

III.  To  consider  the  adoption  to  which  behevers  are 
predestinated. 

Adoption  is  a  word  several  times  used  by  this  Apos- 
tle, to  express  the  high  privileges  and  exuhed  hopes  of 
Christians  in  this  world,  and  the  superior  dignity  and 
happiness  reserved  for  them  in  another.  The  word 
used  by  him,  which  we  render  adoption,  properly  sig- 
nifies/?«///«§•  one  in  the  place  oj  a  son. 

The  word  suggests  to  us  this  idea,  that  we  have  no 
natural  right  to  the  privileges  of  children  ;  for  though 
we  are  by  our  creation  the  children  of  God,  }'et  we  are 
become  disobedient  and  rebellious  children,  and  as 
such  are  excluded  from  all  title  to  the  inheritance  orig- 
Vol.  III.  G 


50  Adoption,  [Serm.  ITy- 

inally  promised  to  obedience.     Our  sonship  is  not  our 
native  right,  but  the  eftect  of  God's  gracious  adoption. 

In  this  adoption  are  induded  several  important  priv- 
ileges. 

1.  It  implies  a  state  oi  freedom,  in  opposition  to 
bondage.  The  Apostle  says,  We  have  not  received  the 
spirit  of  bondage  again  to  fear^  btu  the  spirit  oj  adop- 
tion. 

Believers  are  free,  as  being  deliiiered  Jrom  the  bon- 
dage of  sin. 

This  freedom  they  obtain  in  the  renovation  of  their 
minds  after  the  iniyge  of  God.  "  As  many  as  receive 
Christ,  to  them  is  given  power  to  become  the  chil- 
dren of  God,  for  they  are  born  of  him." — They  are 
his  children  by  a  heavenly  and  spiritual  birth.  They 
are  born  from  above — born  of  the  Spirit ;  **  and  where 
the  Spirit  of  the  Lord  is,  there  is  liberty."  They  arc 
no  more  the  servants  of  sin  to  obey  it  in  the  lusts  there- 
of ;  but,  being  made  free  from  sin,  they  are  become 
the  servants  of  God,  and  they  have  their  fruit  unto  holi- 
ness, and  the  end  everlasting  life. 

They  are  free,'  as  having  ?iear  access  to  God  and  in* 
timate  commimion  with  him, 

"  Through  Christ  they  have  access  by^'the  Spirit 
unto  the  Father.  Because  they  are  sons,  God  hath, 
sent  foi  th  the  Spirit  of  his  Son  into  their  hearts,  and 
given  them  the  spirit  of  adoption,  whereby  they  cry, 
Abba,  Father. '- 

Children  are  usually  admitted  to  that  familiar  inter- 
course, which  is  denied  to  servants  :  So  they,  whom 
God  has  called  to  the  adoption  of  children,  may  come 
boldly  to  his  throne.  They  know  vvheie  to  Hnd  him, 
and  may  approach  even  to  his  seat.  They  have  liber- 
ty to  enter  into  the  most  holy  place  by  the  blood  of 
Christ.  And  God  makes  to  tliem  some  j.eculiar  com- 
munications of  his  grace,  to  help  their  infirmities, 
strengthen  their  good  resolutions,  comlort  them  in  af- 
flictions,  deieiid  them  against  temptations,  and  lead 


mnu.  IV.]  Adoption.  51 

them  in  the  way  Everlasting.  "  The  secret  of  the 
Lord  is  with  them  who  fear  him,  and  he  will  shew 
them  his  covenant.  The  meek  he  will  guide  in  judg- 
Jtient,  and  teach  them  his  way."  Christ  says  to  his 
disciples,  "  Ye  are  my  friends,  if  ye  do  whatsoever  I 
have  commanded  you.  I  call  you  not  servants,  for  a 
servant  knoweth  not  what  his  Lord  doth  ;  but  I  hiive 
called  you  friends,  for  all  things,  w  hich  I  have  heard  of 
my  Father,  1  have  made  known  unto  you." 

2.  Adoption  brings  us  under  the  peculiar  care  of 
God-s  proniidence. 

*'  God  is  good  to  all,  and  his  tender  mercies  are 
over  all  his  works."  The  just  and  the  unjast  partake 
of  his  common  bounties.  But  he  is  especially  good 
to  them  who  are  of  a  clean  heart.  "  His  eyes  are  up- 
on the  righteous,  and  his  ears  are  open  to  their  cry. 
No  good  thing  will  be  w^ithheld  from  them  who  walk 
DprightlvH.  Christ  is  made  head  over  all  things  for  the 
church." 

Good  and  bad  are  subject  to  the  common  adversities 
of  life  ;  but  the  afflictions,  which  befal  the  just,  are  or- 
dered in  a  more  immediate  subservience  to  their  spir- 
itual interest.  "  Whom  the  Lord  loveth  he  chasten- 
eth  ;  he  scourgeth  every  son  whom  he  receiveth.  If 
we  endure  chastening,  God  dealerh  with  us  as  with 
sons  ;  for  what  son  is  he,  whom  the  father  chasteneth 
not  ?  And  God  chasteneth  us  for  our  profit,  that  we 
may  be  partakers  of  his  holiness.  And  though  no  af- 
fliction for  the  present,  is  joyous,  but  grievous,  yet  af- 
terward it  yieldeth  the  peaceable  fruits  of  righteous- 
ness." 

Needful  and  seasonable  correction  is  one  of  the  ben- 
efits of  adoption — one  of  the  privileges  of  God's  chil- 
dren. The  gracious  intention  of  it  is  to  recover  them 
from  their  backshdings — to  wean  them  from  the 
world — to  quicken  them  in  their  duty — to  prove  their 
sincerity — and  prepare  them  for  heaven.  Dnvid  con. 
•sidered  his  adversity  as  a  fruit  of  God's  parental  faith* 


52  Adoption,  [Skrm.  IV. 

fulness  and  love.  "  I  know,  O  God,  that  thy  judg- 
ments are  right,  and  thou  m  faithfulness  hast  afflicted 
me." 

Affliction,  considered  in  itself,  is  grievous — consid- 
ered as  the  effect  of  sin,  is  humbling — but,  considered 
as  the  allotment  of  divine  wisdom  for  our  eternal  ad- 
vantage, it  is  matter  of  thankfulness  and  joy.  •'  Count 
it  all  joy,"  says  St.  James,  **  when  ye  fall  into  divers 
temptations,  for  the  trying  of  your  faith  worketh  pa- 
tience." "  Rejoice,"  says  St.  Peter,  *'  inasmuch  as 
ye  are  partakers  of  the  sufferings  of  Christ,  that  when 
his  glory  shall  be  revealed,  ye  may  be  glad  also  with 
exceeding  joy."  The  children  of  God  must  esteem  it 
a  mighty  privilege,  that  they  are  under  ihe  care  of  a 
ivise  and  gracious  parent,  who  will  always  treat  them 
according  to  their  wants ;  will  give  them  prosperity  as 
far  as  it  is  safe,  and  withdraw  it  when  it  would  be  dan- 
gerous ;  will  send  correction  when  it  is  needed,  and 
remove  it  v^^hen  the  occasion  ceases  ;  and,  in  a  word, 
will  cause  all  things  to  vi'^ork  for  their  good. 

3.  Adoption  includes  a  title  to  a  glorious  resurrec- 
tion from  the  dead,  and  to  an  eternal  inheritance  in  the 
hea'Dens. 

So  this  Apostle  explains  it  in  the  eighth  chapter  of 
the  Romans.  *'  We  have  received  the  spirit  of  adop- 
tion— and  the  spirit  itself  bearetii  witness  with  our  spir- 
its, that  we  are  the  children  of  God  ;  and  if  children, 
then  heirs,  heirs  of  God  and  joint  heirs  with  Christ. 
If  we  suffer  v.'ith  him,  we  shall  also  be  glorified  with 
him  ;  and  all  the  sufferings  of  the  present  time,  are  not 
worthy  to  be  compared  with  the  glory,  which  shall  be 
revealed  in  us.  For  the  earnest  expectation  of  the 
creature  waiteth  for  the  manifestation  of  the  sons  of 
God  ;  for  the  creature  shall  be  delivered  from  the  bond- 
age of  corruption  into  the  glorious  liberty  of  the  sons 
of  God.  And  we,  who  have  the  first  fruits  of  the  spir- 
it, groan  within  ourselves,  waiting  for  the  adoption, 
even  the  redemption  of  the  body."     To  the  same  pur- 


^jERM.  IV.]  Adoption.  5S 

pose  are  the  words  of  St.  John,  1  Epistle,  Chapter  iii, 
"  Behold  now,  what  manner  of  love  the  father  hath  be- 
stowed upon  us,  that  we  should  be  called  the  sons  of 
God  ?  Now  we  are  the  sons  of  God  ;  and  it  doth  not 
yet  app  r  what  we  shall  be  ;  but  we  know  that  when 
Christ  shall  appear,  we  shall  be  like  him,  for  we  shall 
see  him  as  he  is."  So  also  says  St.  Peter,  1  Epistle 
2.  3.  "  Blessed  be  the  Gcd  and  Fatlier  of  our  Lord 
Jesus  Christ,  who  hath  begotton  us  to  a  lively  hope  by 
the  resurrection  of  Christ  from  the  dead,  to  an  inherit- 
ance incorruptible,  undefiied,  fading  not  away,  reserv- 
ed in  heaven  for  us." 

Now  if  believers  are  the  children  of  God.  then  their 
temper  must  be  a  child  like  temper — a  temper  corres- 
ponding to  their  relation,  condition  and  character.  Let 
us  therefore,  as  becomes  obedient  children,  be  holy  in 
all  manner  of  conversation,  for  he  who  has  called  us  is 
holy.  Let  us  be  followers  of  God  as  dear  children, 
walking  worthy  of  him,  who  has  called  us  to  his  king- 
dom and  glory.  Let  us  reverence  and  love  our  Su- 
preme Parent,  trust  ourselves  in  the  hands  of  his  good- 
ness, patiently  bear  the  corrections  of  his  love,  humbly 
submit  to  the  disposals  of  his  wisdom,  maintain  a  dai- 
ly correspondence  with  him,  attend  to  all  the  discover- 
ies of  his  will,  and  in  all  things  cheerfully  comply  with 
his  commands,  however  contrary  to  our  natural  wishes. 
In  imitation  of  his  goodness  let  us  do  good  as  ^ve  have 
opportunity  ;  and,  regarding  his  professed  children  as 
our  brethren,  let  us  walk  in  love  to  them,  endeavoring 
to  keep  the  unity  of  the  spirit  in  the  bond  of  peace  ;  for 
he,  who  is  the  God  and  Father  of  all,  is  above  all. 
through  all,  and  in  us  all. 

I  proceed  to  our 

IV.  Observation  :  That  all  spiritual  blessings  are 
derived  to  us  through  Jesus  Christ.  "  God  hath  chos- 
en  us  in  Christ — predestinated  us  to  the  adoption  of 
children  by  Christ — made  us  accepted  in  the  Belo'eed.''* 


Sis  '  Jdapthn,  [Serm.  IV, 

It  is  the  grand  theme  of  the  gospel,  that  "  God  is  in 
Christ  reconciling  the  world  to  himself.'* 

The  wibd  m  of  God  saw  fit  to  exercise  mercy  to 
sinfal  men  through  the  mediation  of  his  Son,  who  came 
into  our  w  )rld,  assumed  our  nature,  and  suffered  death 
on  tl^e  cro->s  io  our  sins.  What  were  all  the  reasojis, 
which,  in  ihe  divine  government,  made  such  a  scheme 
<of  redemption  necessary,  it  may  be  difficult  for  us  to 
-determine,  and  it  is  needless  to  inquire.  We  may, 
liowever,  easily  discern  some  important  ends,  which  it 
answers.  It  ciea'ly  displays  the  holiness,  justice  and 
mercy  of  God,  the  evil  and  demerit  of  sin,  the  punish- 
ment which  it  deserves,  the  grace  of  God  to  pardon  it, 
and  the  aniaziiig  danger  of  continued  impenitence  in 
it :  We  must  therefore  suppose,  that  these  were  among 
the  reasons  why  it  was  adopted. 

As  Christ  is  the  Mediator,  so  all  the  blessings,  which 
we  enjoy  and  hope  for,  are  represented  as  coming  to 
lis  through  him.  We  are  justi^ed  through  his  blood— 
Mdoptcd  in  him — obtain  the  promise  of  the  Spirit  and 
are  sanctified  in  him — are  admitted  to  the  means  of  sal- 
nation,  called  to  the  primleges  of  the  gospel,  and  made 
partakers  of  eternal  life  through  him. 

The  Apostle  says,  God  has  chosen  us  in  Christ,  be^ 
fore  the  fowl  da  I  ion  of  the  v)orld.  It  was  the  eternal 
plan  of  divine  wisdom  to  save  sinners  through  Jesus 
Christ,  who,  in  the  purpose  of  God,  was  a  lamb  slain 
from  the  foundation  of  the  world.  Their  salvation 
therefore  cannot  originate  from  any  worthiness  in  them- 
selves, but  must  depend  on  the  interposition  of  the 
Saviour  ;  for  every  thing  which  God  has  done,  and 
which,  even  before  the  foundation  of  the  world,  he  pur- 
posed to  do  for  the  recovery  of  sinners,  was  in  consid- 
eration of  that  all  perfect  sacriMce  which  has  been  offer- 
ed on  the  cross. 

Now  if  all  spiritual  benefits  come  to  us  only  through 
Christ,  it  is  an  o'lvious  conclusion,  that  we  must  seek 
and  expect  them  in  his  name  :  For  we  niubt  evidently 


Serm.  IV.]  Adoption.  !f§> 

apply  for  them  in  the  way  in  w  hich  God  bcstovv's  them». 
Faich  in  Christ,  therefore,  bec(/mes  a  necessary  condi- 
tion of  acceptance  with  God.  However  God  m.iy  see 
fit  to  deal  with  bome,  who  enjoy  not  our  light,  yet  to 
us,  who  have  known  the  mystery  of  his  will,  faith  in 
Christ  is  '^  necessary  principle  of  religion.  "  For  as 
much  as  we  know,  that  we  are  not  redeemed  w  iib  cor- 
ruptible things,  but  with  the  precious  blood  of  Christy, 
who  was  orctanicd  before  the  foundation  of  the  w  orld^ 
but  was  manifested  in  these  last  times  for  us,  we  must 
come  fo  Gt.d  by  him,  and  by  him  believe  in  God,  who- 
raised  him  from  the  dead  and  gave  him  glory,  that  our 
faith  and  hope  might  be  in  God,'* 

V.  The  Apostle  farther  teaches  us,  that  the  reason  of 
God's  choosing  believers  in  Christ,  and  predestinating- 
them  to  adoption,  is  the  good  pleasure  of  his  'will. 

If  we  admit  that  we  are  sinful,  fallen  creatures,  un- 
worthy of  God's  favor,  and  insufficient  for  our  ov.  n  re- 
demption, which  is  a  plain  doctrine  of  the  gospel,  and 
an  evident  dictate  of  experience,  then  our  salvaiicm 
must  ultimately  be  resolved  into  God's  good  pleasiire. 
There  is  no  other  source  from  which  it  can  be  derivtd. 
If  death  is  our  desert,  our  deliverance  must  Le  by 
grace.  * 

Final  salvation  is  suspended  on  the  condition  of  (ur 
repentance,  faith  and  holiness  ;  but  it  is  not  the  less 
grace  ;  for  these  previous  requisites  are  not  nieiti)  of 
ourselves  ;  they  are  the  gifts  of  God.  The  origr  al 
plan  of  salvation  is  from  him,  not  from  us  :  '1  he  gospel 
itself  is  a  divine  gift,  not  a  human  discovery  :  Our  Le- 
ing  under  circumstances  to  enjoy  it  is  not  the  tlleci  of 
our  previous  choice,  but  of  God's  sovereign  gf^odncss: 
It  is  the  pood  Spirit  of  God,  who  awakens  the  atten- 
tion of  sinners  to  the  gospel,  excites  them  to  ihe  use  of 
the  means  in  their  hands,  and  makes  these  means  ;-uc« 
cessful.  The  gospel  considers  and  treats  us  as  fret, 
but  not  as  independent  agents.  In  comnu  n  life,  ti  e 
success  of  our  labors,  as  well  as  our  ubiiii}    to  iuiui^i> 


S6  Adoption.  [Serm.  IV"» 

depends  on  the  support  and  concurrence  of  Providence, 
In  the  spiritual  lite,  we  are  no  less  dependent  on  the 
influence  of  grace.  As  our  encouragement  to  worldly 
industry  arises  from  a  belief,  that  God's  Providence  al- 
ways attends  us,  so  our  animation  in  the  Christian  life 
springs  from  a  persuasion,  that  God's  grace  is  suf- 
ficient for  us.      "  The  just  shall  live  by  faith." 

Salvation  is  the  purchase  of  Christ  ;  but  still  it  no 
less  originates  from  God's  good  pleasure  ;  "  for  in  this 
was  manifested  the  love  of  God  toward  us,  because  he 
sent  his  only  begotten  Son  into  the  world,  that  we 
might  live  through  him."  "  God,  who  is  rich  in  mer- 
cy," says  our  Apostle,  '*  for  the  great  love  where- 
with he  loved  us,  even  when  we  were  dead  in  sins, 
hath  quickened  us  together  with  Christ,  that  in  the 
ages  to  come,  he  might  shew  the  exceeding  riches  of 
his  grace  in  his  kindness  to  us  by  Jesus  Christ.  For 
by  grace  are  ye  saved,  through  faith,  and  that  not  of 
yourselves,  it  is  the  gift  of  God  ;  not  of  w^orks,  lest 
any  may  should  boast  ;  for  we  are  his  workmanship, 
created  in  Christ  Jesus  to  good  works,  which  God  hath 
©rdained,  that  we  should  walk  in  them," 

This  brings  us  to  our  last  observation, 

VI.  That  the  great  purpose  for  which  God  has  chos- 
en and  called  us,  is  the  praise  of  the  glory  of  his  grace* 

God's  grace  is  here  represented  as  eminently  glori- 
ous. Goodness  is  the  glory  of  the  divine  character  ; 
grace  is  the  glory  of  the  divine  goodness  ;  the  plan  of 
salvation  for  sinners  by  Jesus  Christ,  is  the  glory  of 
divine  grace.  Here  grace  is  exercised  toward  the 
most  unworthy  creatures,  in  the  bestowmeiit  of  the 
greatest  of  all  benefits,  by  a  method  the  most  wonder- 
ful and  expensive,  even  the  death  of  a  divine  Saviour, 
The  salvation  of  the  smallest  sinner  is  abundant  grace; 
but  where  sin  has  abounded,  grace  much  more  abounds, 

God  has  made  this  display  of  liis  grace,  that  unwor- 
thy creatures  might  apply  to  him  for  salvation.  His 
et\lls,  invitations  and  commands  are  to  all,  without  dis- 


Serm.  IV.]  Adoption:  57 

tinction  of  character.  "  The  righteousness  of  God, 
through  the  faith  of  Jesus  Christ,  is  unto  all,  and  upon 
all  them  who  believe,  and  there  is  no  difference."  And 
lest  sinners,  conscious  of  aggravated  guilt,  should  fear 
an  exclusion  from  salvation,  particular  assurance  is  giv- 
en, that  Christ  came  to  save  the  chief  of  sinners  ;  and 
such  are  distinct!}  invited  to  come  and  receive  the  ben- 
efit of  God's  abundant  grace. 

The  heralds  of  the  gospel  were  sent  forth  to  proclaim 
among  the  Gentiles  the  unsearchable  riches  of  Christ, 
not  only  that  men  might  know,  v\hat  was  the  hope  of 
their  calling,  and  what  the  glory  of  the  heavenly  inher- 
itance, but  also  that  principalities  and  powers  in  heav- 
enly places  might  learn  more  of  the  manifold  wisdom 
of  God. 

We  are  to  praise  the  glory  of  God's  grace  by  a  cheer- 
ful compliance  with  the  precepts,  and  thankful  accept- 
ance of  the  blessings  of  the  gospel.  If,  when  God  of- 
fers us  his  salvation,  \wi  will  not  receive  it — ifj  wheft 
he  holds  out  his  pardon,  we  will  continue  in  our  sins — => 
if,  when  Jesus  has  once  died  to  expiate  our  guilt,  we 
will  open  his  bleeding  wounds  by  our  impenitence  and 
Unbelief — if,  when  the  Spirit  of  grace  strives  for  our  re- 
covery, we  will  resist  it— and  when  patience  waits,  wc 
will  harden  our  hearts  ;  we  treat  the  God  of  heaven 
with  such  ingratitude — we  trample  on  his  grace  with 
such  contempt,  that  the  heavens  must  be  astonished. 
If  he  who  wilfully  transgresses  God's  law  deserves 
death  without  mercy,  of  how  much  sorer  punishment 
will  they  be  judged  worthy,  who  thus  despise  and  abuse 
his  grace  ! 

VVe  are  to  praise  God's  glorious  grace  by  a  holy  life, 
Wc  then  honor  it  best,  when  under  the  influence  of  it 
we  have  our  conversation  as  becomes  the  gospel. 
*'  The  love  of  Christ  constrains  us,"  says  the  Apostle, 
"  because  we  thus  judge,  that  if  Christ  died  for  us,  we 
who  live  should  not  henceforth  live  to  ourselves,  but  to 
him  who  died  for  us  and  rose  again  ; .  therefore,  if  any 
Vol.  III.  H 


^8  Adoption,  CSerm.  tV* 

man  be  in  Christ,  he  is  a  new  creature,'*  He  rejects 
with  abhorrence  the  idea,  that  we  should  continue  in 
sin,  when  grace  abounds  ;  for,  says  he,  *'  How  shall; 
\ye,  who  are  dead  to  sin,  live  any  longer  therein  ?" 

Christians  are  "  a  chosen  generation,  a  peculiar  peo- 
ple, that  they  should  shew  forth  the  praises  of  him,  who 
hath  called  them  out  of  darkness  into  his  marvellous 
light."  Since  they  have  obtained  such  mercy,  let 
them  abstain  from  Heshly  lusts,  and  have  their  conver- 
sation in  all  his  good  works. 

We  are  to  glorify  God's  grace  by  encouraging 
others  to  accept  it,  **  God  hath  quickened  us  in 
Christ,"  says  the  Apostle,  "  that  in  the  ages  to  come 
he  might  shew  the  exceeding  riches  of  his  grace  in  his 
kindness  to  us  by  Jesus  Christ."  Of  himself  he  says, 
*'  I  obtained  mercy,  that  in  me  Jesus  Christ  might 
shew  forth  all  longsulFering  for  a  pattern  to  them,  who 
should  afterward  believe  in  him  to  life  everlasting.'*" 
St.  Peter  exhorts  those  who  had  been  called  into  God's 
marvellous  light,  "  Have  your  conversation  honest 
among  the  Gentiles,  that  by  your  goodvvorks,  which 
they  behold,  they  may  glorify  God  in  the  day  of  visita- 
tion." If,  while  we  profess  to  be  partakers  of  God's, 
grace,  we  by  the  impurity  of  our  lives  strengthen  bold 
transgressors,  and  lay  stumbling  blocks  in  the  way  of 
little  ones,  we  dishonor  and  reproach  that  grace  which 
we  ought  to  exalt. 

Believers  will  in  a  more  perfect  manner  shew  forth 
the  praise  of  God's  glorious  grace  in  the  future  world. 
Grace  will  there  be  all  the  burthen  of  their  song  ;  and 
this  they  will  sing  in  the  highest  strains.  They  will 
tune  their  harps  to  sound  the  wonders  of  Creation  and 
Providence  :  But  when  the  glory  of  divine  grace  in  the 
Salvation  of  sinners,  esreciuliy  in  their  o\\  n  si^lvation, 
becomes  the  tiicme,  then  they  w  ill  touch  the  mo^t  so- 
norous strings.  ^Vhcn  they  strike  on  lliis  new  song, 
"  Thou  art  worth.y  for  tliou  hast  rcdtcrrc<l  us  by  thy 
Mood,  and  made  us  kings  and  priestb  lauc  thee,"  no$ 


■Serm.  IV.]  Adoption.  59 

only  saints,  but  angels  all  around  will  catch  the  sound, 
and  every  creature  in  heaven,  and  those  redeemed  from 
the  earth,  will  feel  the  theme,  and  join  their  voices,  say- 
ing, '*  Worthy  is  the  lamb,  that  was  slain  to  receive 
power,  and  riches,  and  glory,  and  blessing  ;  and  be 
these  ascribed  to  him  who  sitteth  on  the  throne,  and  to 
the  lamb  for  ever  and  ever." 

What  now  remains,  my  brethren,  but  that  we  all 
joyfully  accept  the  overtures  of  divine  grace  ?  Are  you 
convinced  of  your  guilty  helpless  condition  ?  Here  in 
Christ  Jesus  is  grace  to  help,  and  mercy  to  pardon  you. 
Say  not  in  your  hearts,  *'  We  are  by  the  purpose  of 
God  excluded  from  salvation." — God's  purpose  is  not 
contrary  to  his  word  ;  his  election  contradicts  not  his 
grace.  You  are  already  chosen  to  the  enjoyment  of  the 
gospel :  You  have  already  been  made  partakers  of  some 
awakening  influences  of  the  spirit :  You  have  been  call- 
ed by  the  invitations  of  God.  His  word  excludes  you 
not,  and  you  have  no  right  to  exclude  yourselves. 
Hemember,  tliat  they  who  are  chosen  to  salvation,  are 
chosen  to  be  holy.  In  a  way  of  faith  and  penitence 
salvation  is  offered  ;  in  this  way  make  your  election 
sure.  Comply  with  God's  calls — his  word  will  never 
fail.  Remember  your  dependence  on  his  grace,  seek 
it  humbly,  accept  it  thankfully,  receive  it  not  in  vain, 
walk  worthy  of  him  who  has  called  \«r>u  to  his  king» 
dom  and  glory. 


^^>ii*Kii«  dwi— maiMiy  iiMiwiiiuiM  mimitmmmmBmmtmmmmmmmmmmmmmK^mBmmammm^Biifitai^m^ 


SERMON    V, 


Redemption, 


EPHESIANS  i.  7.  8. 

In  >tvhom  ive  have  redemption  through  his  blood  the  forgiveness  of- 
eins^  accordivg  to  the  riches  of  his  grace  ;  nvherein  he  hath  abound' 
ed  toward  us  in  all  ivisdo?ji  and  prudence, 

1  HE  Apostle,  in  the  third  verse  of  the  context, 
celebrates  the  grace  of  God  in  the  spiritual  blessings 
bestowed  on  our  feUen  race  ;  and  then  proceeds  to  enu- 
merate these  blessings.  He  hath  chosen  us  to  be  ho- 
ly— predestinated  us  to  the  adoption  of  children — m.idc 
us  accepted  in  the  beloved — granted  us  redemption 
through  Christ's  blood — revealed  to  us  the  mystery  of 
his  will — gatliered  both  Jews  and  Gentiles  together  in 
one  body — and  sealed  us  with  the  holy  spirit  of  prom- 
ise, which  is  the  earnest  of  our  inheritance." 

The  blessing  mentioned  in  the  text,  is  our  redemp- 
tion. 

For  the  illustration  of  this  privilege  we  may  consid= 
er — Who  are  the  subjects  of  it  ? — What  is  the  nature 
of  it  ? — The  ivay  in  which  it  is  procured — The  foun- 
tain from  which  it  originates — And  the  iDisdom  dis- 
played in  it. 

I.  We  are  to  consider,  Who  are  the  subjects  of  this 
redemption  ? 

The  Aposde  says,  "  WE  have  redemption  ;"  that 
is,  "  fFe  who  were  chosen  in  Christ  to  be  holy-^'wc 


ISerm.  v.]  Redemption.  61 

who  have  belie'ved  m-id  trusted  in  Christ,  have  redemp- 
tion." 

The  redemption  purchased  by  Christ,  though  offer- 
ed without  distinction  to  nil  who  hear  the  gospel,  is 
actually  bestowed  only  on  those,  v/ho  repent  of  their 
sins  and  believe  in  the  Saviour.  "  The  redeemer  conies 
to  those  who  turn  from  ungodliness."  It  is  sin  uhich 
has  brought  us  under  condemnation — It  is  by  repent- 
ance of  sin  that  we  obtain  redemption.  The  benefits 
of  the  gospel  are  free,  but  not  indiscriminate.  They 
are  designed  for  as  many  as  will  receive  them  on  the 
terms  proposed ;  but  not  for  all  promiscuously,  wheth- 
er they  comply  with  the  terms  or  not. 

The  idea  which  some  fondly  entertain,  that  redemp- 
tion is  absolutely  universal,  and  in  fact  comprehends  all 
men,  is  \vithout  scriptural  foundation.  There  are  in- 
deed some  expressions  which  import  universality. 
Christ  is  said  "  to  have  given  himself  a  ransom  for  all, 
and  to  be  made  a  propitiation  for  the  sins  of  the  whole 
world."  But  such  expressions  must,  always  be  under- 
stood in  a  sense  consistent  with  the  terms  stated  in  the 
gospel.  'Yht  price  paid  for  our  redemption  is  sufficient 
for  all.  It  is  designed  for  the  benefit  of  sinners  in  all 
nations  and  ages.  It  is  not,  like  the  legal  expiations, 
of  limited  efficacy  and  temporary  use.  The  offer  of 
salvation  is  made  to  sinners  of  all  characters,  and  all 
who  believe  will  be  made  partakers  of  it.  "  The  right- 
eousness of  God  through  the  faiih  of  Christ,  is  unto  all 
them  who  beheve,  and  there  is  no  difference."  In 
these  respects  Christ  died  for  all^  and  gave  himself  a 
ransom  for  all.  But  the  benefits  of  redemption  will  be 
actually  bestowed  only  on  those  who  are  penitent,  faith- 
ful  and  holy — not  on  all  indiscriminately,  whether  pen- 
itent or  impenitent ;  whether  believing  or  unbelieving. 
The  gospel  expressly  assures  us,  that  without  repent- 
ance, faith  and  holiness,  there  is  no  salvation — that 
Christ  came  to  save  us  from  our  sins,  to  deliver  us  from 
this  evil  world,  and  to  redeem  us  from  our  vain  con- 


0f  Redemption,  [Serm.  V^ 

versation — that  he  bore  our  sins  on  the  cross,  that  we, 
being  dead  to  sin,  should  live  unto  righteousness.  If, 
expecting  to  be  justified  by  Christ,  we  are  still  found 
sinners,  and  emboldened  to  continue  such,  we  treat,  as 
the  minister  of  sin,  that  Saviour  who  came  to  call  us  to 
repentance,  and  to  purify  to  himself  a  people  zealous  of 
good  works. 

II.  We  are  to  consider  the  nature  of  this  redemp- 
tion. 

There  is  a  twofold  redemption  mentioned  in  the 
writings  of  this  Apostle  ;  the  redemption  of  the  soul 
from  the  guilt  of  sin  by  pardon,  and  the  redemption  of 
the  body  from  the  power  of  the  grave  by  the  resurrec- 
tion. It  is  the  former  of  these,  Vv^hich  is  intended  in 
the  text  ;  for  so  it  is  explained  :  We  ha'ue  redemption, 
the  forgiveness  of  sins.  The  latter  is  intended  verse 
14,  where  the  A.postle  speaks  of  the  Spirit,  as  *'  the 
earnest  of  our  inheritance,  until  the  redemption  of  the 
purchased  possession  ;"  and  Romans  8th  chapter,  where 
the  creature  is  said  to  *'  wait  for  the  adoption  even  tfie 
redemption  of  the  body,''''  But  these  two  privileges  are 
connected.  The  remission  of  sin,  which  is  the  release 
from  our  obligation  to  punishment,  is  accompanied 
with  a  title  to  eternal  life.  "  Whom  God  justifies, 
them  he  also  glorifies.'* 

The  divine  law  condemns  those,  who  continue  not  in 
all  things  written  therein  to  do  them.  As  we  have  all 
sinned,  so,  considered  in  relation  to  the  law  only,  we 
are  all  under  condemnation.  Forgiveness  frees  us 
from  this  condemnation,  and  places  us  in  a  state  of  fa- 
vor with  God.  It  is  expressed  in  scripture  by  a  varie- 
ty of  phrases  ;  such  as  the  blotting  out  of  ©ur  iniquities 
— the  forgiveness  of  our  debts —  making  us  accepted — 
admitting  us  to  peace  'ivith  God — -justifying  xis  from  our 
sins,  and  unto  life — imputing  righteousness^  and  not 
imputing  sin. — These  phrases  all  import  the  same 
thing  :  Our  deliverance  fiom  that  state  of  guilt,  in 
which  wc  stood  exposed  to  suffer  the  demerit  of  our 


StRfX.  v.]  Redemption.  M 

sins  ;  and  our  gracious  acceptance  to  a  state  of  peace 
with  God,  as  if  we  had  not  offended. 

The  terms  of  this  forgiveness  are  called  repentance, 
faith,  regeneration  and  conversion,  or  turning  to  God  ; 
all  which  express  the  same  thing  in  different  points  of 
view,  even  a  change  of  soul  from  the  habitual  love  of 
sin  to  the  love  and  service  of  God.  Whenever  the 
sinner,  convinced  of  his  sins,  renounces  them  with 
godly  sorrow  and  in  hearty  purpose,  committing  him- 
self to  the  mercy  of  God  in  Christ  with  resolutions  of 
future  obedience,  he  is  discharged  from  guilt,  and  en- 
titled to  eternal  life.  Where  this  change  is  real,  there 
will  be  fruits  meet  for  repentance.  From  these  fruits 
arises  a  comfortable  evidence  of  the  sincerity  of  the 
heart,  and  a  good  hope  of  the  heavenly  inheritance. 

III.  The  next  thing  here  observable  is,  the  way  and 
manner^  in  which  believers  become  partakers  of  this 
privilege.    Through  the  blood  of  Christ. 

The  Apostles,  and  especially  St.  Paul,  in  their 
preaching  and  WTitings,  dwell  much  on  the  death  of 
Christ,  as  the  ground  of  our  hope.  Christ  crucified 
was  their  favorite  theme. 

The  infinite  mercy  of  God  inclines  him  to  forgive 
sinners  ;  but  his  wisdom  saw  fit  to  grant  them  forgive- 
ness in  such  a  way  as  should  clearly  display  his  right- 
eousness, as  well  as  his  mercy.  The  punishment  of 
our  iniqui'ies  he  therefore  laid  on  his  own  Son,  who 
voluntarily  gave  himself  for  us,  an  offering  and  a  sacri- 
fice to  God  for  a  sweet  smelling  savour. 

The  Apostle  takes  notice,  that  Jesus  Christ,  through 
whose  blood  we  obtain  forgiveness,  is  the  Belo'ved.  On 
this  circumstance  greatly  depends  the  value  of  his  sac- 
rifice. "  He  hath  made  us  accepted  in  the  beloiicd^  in 
whom  we  have  redemption  through  his  blood. — God 
hath  made  him  to  be  sin  for  us,  who  knew  no  sin. — He 
hath  not  spared  his  own  Son,  but  delivered  him  up  for' 
us — Christ  was  manifested  to  bear  our  sins,  and  in  him 


^,4  Redemption^,  [Sbrm.  V* 

was  no  sin — God  sent  his  only  begotten  Son  into  the 
world,  that  we  might  Hve  through  him. 

This  character  of  Christ  shews  the  excellence  of  his 
sacrifice.  "  He  through  the  eternal  Spirit  ofiVred  him- 
self without  spot  to  God.  Such  an  high  priest  became 
us.  who  is  holy,  harmless,  undefiled,  separate  from  sin- 
ners, and  made  higher  than  the  heavens  ;  who  needed 
not,  as  the  ancient  priests,  to  offer  sacrifice,  first  for  his 
own  sins,  and  then  for  the  people's  ;  for  this  he  did 
once,  when  he  offered  up  himself."  Our  redemption 
is  ascribed  to  the  sufferings  of  Christ,  especially  to  his 
last  sufferings — to  his  blood — to  his  death  on  the 
cross.  But  his  obedience,  his  holy  life  was  necessary 
to  our  redemption,  as  without  it  there  could  have  been 
no  atoning  virtue  in  his  death. 

The  character  of  Christ,  «s  the  beloDed,  displays  the 
grace  of  God  in  giving  him  for  us.  From  hence  the 
Apostle  infers  the  greatness  of  God's  compassion  for  a 
guilty  world,  and  his  readiness  to  grant  all  blessings  to 
believers.  "  He  who  si)ared  not  his  own  Son,  but  de- 
livered him  up  for  us  all,  How  shall  he  not  with  him 
also  freely  give  us  all  things  ?" 

I\^  We  may  observe  the  fountain  from  which  our 
redemption  flows  ;  the  riches  of  God^s  grace. 

Sin  deserves  punishment,  and  the  remission  of  de- 
served punishment  is  mere  grace.  Pardon  merited,  is 
a  contradiction.  Every  blessing  bestowed  on  sinners 
is  by  grace  :  But  the  blessing  of  forgiveness  is  accord- 
ing to  the  riches,  the  exceeding,  the  unsearchable  riches 
of  grace. 

If  it  be  grace  in  Almighty  God  to  bestow  on  sinners 
the  smallest  favor,  what  abundant  grace  must  it  be  to 
forgive  a/I  our  innumerable  transgressions — to  forgive 
thQnt.zvholly  and  fnaUy — not  only  to  exempt  us  from 
punishment,  but  make  us  accepted^  as  if  we  had  not  of- 
fended— to  own  us  as  his  children. — to  admit  us  to 
communion  with  himself — to  grant  us  the  constant  pre- 
sence of  his  good  Spirit — and  vouchsafe  to  us  eternal 


Sbrm.  v.]  JRedemption,  65 

life  !  The  richness  and  variety  of  the  blessings  shew 
that  they  flow  from  a  full  and  liberal  fountain. 

God's  grace  appears  richer  still,  when  we  consider 
our  own  imworthiness.  We  are  not  worthy  of  the  least 
of  all  the  mercies,  which  God  has  shewed  us  ;  much 
less  of  this  the  greatest  of  all.  A  sense  of  guilt  filled 
the  Apostle  wiUi  admiring  thoughts  of  God's  grace  in 
his  salvation.  "  1  was  the  chief  of  sinners  ;  but  I  ob- 
tained mercy — and  the  grace  of  our  Lord  was  exceed- 
ing abundant." 

The  grace  of  God  is  still  more  wonderful  in  the  way 
and  manner  of  its  dispensation.  **  We  have  redemp- 
tion through  Chrises  bloody  according  to  the  riches  of 
God's  grace. — He  has  commended  his  love  toward  us, 
in  that  while  wc  were  sinners  Christ  died  for  us." 

V.  Our  text  teaches  us,  that  in  this  dispensation  of 
mercy,  God  has  abounded  to  us  in  all  wisdom  and  pru- 
dence. 

*'  Manifold  are  God's  works  ;  in  wisdom  he  has 
made  them  all."  But  the  most  glorious  display  of  his 
wisdom  is  in  the  work  of  our  redemption. 

Here  the  perfections  of  God  appear  in  the  brightest 
lustre  and  most  beautiful  harmony. 

He  has  manifested  the  exceeding  riches  of  his  mercy 
in  giving  his  own  Son  to  redeem  a  guilty  race — his  in- 
finite purity,  and  immutable  justice,  in  requiring  such 
a  grand  and  awful  sacrifice  in  order  to  the  remission  of 
human  guilt — the  perfect  rectitude  of  his  law  in  forgiv- 
ing our  transgressions  only  through  the  obedience  and 
sufferings  of  his  Son — his  inviolable  faithfulness  and 
truth  in  executing  the  threatening  of  death  on  him  who 
consented  to  bear  our  iniquities.  Here  we  see  the 
jnercy,  justice,  holiness  and  truth  of  God,  all  united 
and  operating  in  concert ;  so  that,  as  the  Psalmist  says, 
*'  mercy  and  truth  are  met  together,  righteousness  and 
peace  have  kissed  each  other.  Truth  springs  from  the 
earth — and  righteousness  looks  down  from  heaven  i 
The  Lord  gives  grace  and  glory ;  his  salvation  is  nigh 
Vol.  HL  I 


66  Redemption,  [Serm.  V. 

to  them  that  fear  him,  and  glory  dwells  on  the  earth. 
He  speaks  peace  to  his  people  in  such  a  manner,  that 
they  may  not  turn  again  to  folly." 

In  this  dispensation  there  is  a  door  of  hope  opened 
to  die  most  unworthy. 

A  sinner,  under  deep  conviction  of  his  guilt,  is  apt 
to  fear,  that  there  can  be  no  forgiveness  for  him.  \V  hen 
Peter  represented  to  the  Jews  their  horrible  wickedness 
in  crucifying  the  Lord  of  glory,  the  Redeemer  of  sin- 
ners, they  were  pricked  in  the  heart  and  said,  *'  fVhat 
shall  WE  do  ?  You  teach  us,  that  whosoever  shall  call 
on  the  name  of  the  Lord,  shall  be  saved.  But  do  wr 
come  within  this  general  encouragement  ?  We  have 
with  wicked  hands  crucified  and  slain  this  Saviour.  Is 
there  any  pardon  for  us  .^"  Yes  ;  says  the  Apostle, 
*'  the  promise  is  to  you  ;  it  is  to  all  :  Repent  therefore 
for  the  remission  of  sins."  In  such  a  case  as  this,  sin- 
ners need  some  other  ground  of  hope,  than  a  general 
declaration  that  God  is  good.  For  though  they  are 
persuaded  of  God's  goodness,  they  cannot  from  thence 
certainly  conclude  that  sin  may  be  forgiven — much  less 
that  all  sins,  such  sins  as  they  have  committed,  will  be 
forgiven,  and  the  offenders  received  to  favor.  To  pen- 
itent souls  such  grace  might  appear  incredible.  To  re- 
move from  them  all  fears  and  suspicions,  God  has  dis- 
played the  riches  of  his  grace  in  giving  his  Son  to  be  a 
propitiation  for  sin.  God's  mercy  to  pardon  is  matter 
of  faith  ;  but  the  death  of  Christ  is  matter  of  fact,  of 
which  there  is  sensible  evidence.  On  this  our  faith 
rests; — convinced  of  this,  we  can  easily  believe,  that 
God's  mercy  will  forgive  the  penitent. 

In  this  dispensation  believers  have  the  greatest  pos- 
sible security.  Their  salvation  is  in  the  hands  of  a  di- 
vine Saviour — not  in  their  own  hands.  If  it  depended 
on  themselves  wholly,  it  must  at  best  be  very  precari- 
ous.  Innocent  Adam,  and  many  of  the  Angels,  lost 
their  first  state.  And  surely  the  fallen  sons  of  Adam 
cannot  recover  then~  selves.    And  if  they  were  once  re- 


Serm.  v.]        -  Redemption,  67 

covered  and  pardoned,  yet  without  a  better  security 
than  their  own  strength  and  obedience,  they  still  must 
perish  ;  for  one  transgression  would  again  involve  them 
in  guilt  and  ruin. 

But  their  salvation  is  lodged  in  better  hands  than 
their  own — in  the  hands  of  one  who  is  mighty  to  save, 
and  who  will  keep  what  is  committed  to  him.  They 
are  justified  by  a  righteousness  which  is  perfect — by 
the  righteousness  of  the  Son  of  God — To  him  they  are 
united  by  faith — From  him  they  derive  grace  to  help 
in  time  of  need — By  his  grace  they  are  strong  ;  the}' 
are  able  to  do  all  things — They  are  kept  by  the  power 
of  God  through  faith  unto  salvation. 

This  dispensation  holds  forth  the  most  awful  terrors 
against  sin,  and  the  most  powerful  motives  to  obedi- 
ence. 

When  we  see  the  holiness  and  justice  of  God  dis- 
played in  the  sufferings  of  Christ  for  the  sins  of  men,  it  is 
a  just  and  natural  reflection,  "  If  these  things  were  done 
in  a  green  tree,  what  will  be  done  in  the  dry  ?" — If 
the  Saviour,  substituted  in  our  place,  endured  such  an- 
guish. What  are  they  to  expect  who,  rejecting  his 
atonement,  are  doomed  to  suffer  the  demerit  of  their 
own  sins  ? — If  God  spared  not  his  own  Son,  when  our 
iniquities  were  laid  upon  him,  surely  on  the  unbeliev- 
ing and  impenitent  he  will  cast  the  fury  of  his  wrath, 
and  will  not  spare. 

But,  on  the  other  hand.  What  glorious  hopes  are  set 
before  those,  who  by  repentance  flee  from  the  wrath  to 
come  !  God,  who  has  done  so  much  for  the  salvation 
of  a  guilty  race,  will  assuredly  accept  those  who  sub- 
mit to  him  ;  will  assist  their  endeavors  to  serve  him, 
and  \vill  reward  their  humble  obedience.  And  how 
glorious  must  be  that  reward,  which  is  purchased  for 
believers,  not  by  works  of  righteousness  which  they 
have  done,  but  by  the  all  perfect  obedience  and  most 
precious  blood  of  a  divine  Redeemer.  "  The  gift  by 
grace,  which  is  through  Jesus  Christ,  will  abound  to 


68  Redemption.  [Serm.  V» 

the  faithful—* They  will  receive  abundance  of  grace 
and  of  the  gift  of  righteousness  ;  and  grace  will  reign 
through  righteousness  unto  eternal  life."  Justly  then 
might  the  Apostle  say,  "  God  has  abounded  to  us  in 
all  wisdom  and  prudence." 

Our  subject  ought  to  awaken  the  guilty  and  impeni- 
tent, and  urge  their  speedy  escape  from  the  evil  which 
threatens  them.  Great  is  the  demerit  of  sin,  or  so 
costly  a  sacrifice  for  its  expiation  would  not  have  been 
required.  But  let  sinners  remember,  that  their  guilt, 
great  as  it  is,  will  be  greatly  aggravated  by  their  con- 
tempt of  the  blood  of  Christ,  and  their  abuse  of  the 
riches  of  divine  grace.  If  he  who  despises  the  law  of 
God  deserves  death  without  mercy  ;  how  sore  will  be 
the  punishment  of  those,  who  tread  under  foot  the  Son 
of  God,  resist  the  grace  of  the  holy  spirit j  and  profane 
the  blood  of  the  covenant  ! 

\x  hat  a  happy  security  believers  enjoy  !  They  arc 
made  accepted  in  the  beloved.  And  if  they  are  accept- 
ed in  him,  they  are  doubtless  safe. — There  is  no  con- 
demnation to  them  who  are  in  Christ  Jesus.  Nothing 
shall  be  able  to  separate  them  from  the  love  of  God, 
which  is  in  him. — Their  life  is  hidden  with  Christ  in 
God  ;  and  when  Christ  shall  appear,  they  will  appear 
with  him  in  glory. 


a3w>a»£SB<iTacjw>  JLi!af«aMi mini  ii  ■  mai'Piiiiaiw 


SERMON  VL 


The  Gospel  designed  to  gather  all  things  into  One^ 


EPHESIANS,  i.  9,  10,  11,  12. 

Maving  made  known  unto  us  the  mystery  of  his  luiUt  according  to  the 
good  pleasure,  ivhich  he  hath  fiurfiosed  in  himselj]  that,  in  the  dis-' 
fiensation  of  the  fulness  of  times,  he  might  gather  together  in  one, 
all  things  in  Christ,  both  which  are  in  heaven,  and  vohich  are  in 
earth  ;  even  in  him,  in  nuhom  also  ive  have  obtained  an  inheri- 
tance, being  predestinated  according  to  the  purpose  of  him,  ivho 
Hvorketh  all  things  after  the  counsel  of  his  own  will,  that  we  shouid 
ie  to  the  praise  of /lis  glory,  who  first  trusted  in  Christ. 

Redemption  from  the  present  guilt  and  the 
future  punishment  of  sin,  is  a  blessing  which  comes  to 
sinners  from  the  grace  of  God  through  our  Lord  Jesus 
Christ.  This  blessing  is  granted,  not  indiscriminately 
to  all,  but  peculiarly  to  those  who  believe  and  trust  in 
Jesus  Christ,  and  who  repent  and  become  holy  before 
God.  These  qualifications  are  the  gifts  of  God,  but 
gifts  usually  bestowed  in  a  way  of  means.  That  di- 
vine operation,  which  disposes  the  hearts  of  sinners  to 
repentance  and  faith,  is  offered  to  them  in  their  at- 
tendante  on  the  instructions  of  the  gospel.  The  grace 
of  God,  however,  in  bringing  sinners  to  repentance  of 
sin  and  faith  in  the  Saviour,  is  no  less  to  be  acknowl- 
edged, than  if  all  means  were  utterly  excluded  ;  for  the 
gospel  itself  is  as  much  a  divine  gift,  as  the  influence 
of  the  Spirit.     All  things  are  of  God,  who  hath  recon- 


70  The  Gospel  designed  to         £Serm.  VI. 

ciled  us  to  himself  by  Jesus  Christ,  and  hath  instituted 
for  our  benefit  the  ministry  of  reconciliation. 

In  the  enumeration  of  the  spiritual  blessings  granted 
us  through  Jesus  Christ,  the  Apostle  mentions,  in  our 
text,  the  mystery  of  the  gospel,  as  one  which  deserves 
our  most  thankful  regard. 

In  the  words  now  before  us,  there  are  three  things 
observable  : 

I.  The  sovereign  grace  of  God  in  making  known  to 
us  the  mystery  of  his  will. 

II.  The  purpose  of  God  in  this  dispensation  ;  that 
he  might  gather  together  in  one^  all  things  in  Christ, 

III.  The  obligation,  which  lies  on  such  as  enjoy 
this  privilege,  to  live  to  the  praise  and  glory  of  God^s 
grace. 

I.  We  are  taught  the  sovereign  grace  of  God  in 
giving  us  the  gospel.  He  hath  made  known  to  us  the 
mystery  of  his  willy  according  to  his  good  pleasure  ^  which 
he  purposed  in  himself. 

Let  it  here  be  particularly  remarked, 

1.  The    gospel  is  called  the  mystery  oj  God^s  will ; 
and,   Chapter  iii,  t/ie  mystery  which  from  the  begin- 
ning was  hid  in  God  ;    and  the  unsearchable  riches  of 
Christ, 

You  will  not  imagine,  that  the  x\postle  by  these 
phrases  intends  to  represent  the  gospel  as  obscure  and 
unintelligible  ;  for  he  elsewhere  says,  that  he  and  the 
other  apostles  "  used  great  plainness  of  speech,  and, 
by  manifestation  of  the  truth,  commended  themselves 
to  every  man's  conscience  in  the  sight  of  God."  But 
his  meaning'  is,  that  the  gospel  scheme  was  undiscov- 
erable  by.'the  efforts  and  researches  of  human  reason, 
and  could  be  made  known  to  men  only  by  the  light  of 
divine  revelation.-  He  says,  "  GoH  has  made  known  to 
us  the  mystery  of  his  will."  He  calls  the  gospel  a 
revelation  of  the  mystery,  which  had  been  hidden  from 
preceding  ages.  It  is  a  mystery  in  regard  to  those 
ages,  in  which  it  was  kept  secret ;   but  not  in  regard 


Seru*  VI.]        gather  all  things  into  One*  71 

to  the  ages,  in  which  it  is  re'vealed,  so  that  all  men 
may  see  and  understand  it.  This  is  the  usual  sense  of 
the  word. 

And  it  is  not  the  whole  gospel  that  is  in  this  sense 
called  a  mystery  ;  but  only  some  particular  doctrines 
of  it.  There  are  many  things  in  it,  such  as  the  being 
and  providence  of  God,  and  tlie  great  and  leading  du- 
ties of  morality,  which  even  the  Heathens  themselves 
acknowledged.  But  the  method  of  our  redemption  by 
Jesus  Christ  is  a  mystery,  which  never  could  have  been 
known,  if  God  had  not  revealed  it.  The  Apostle  says, 
**  We  speak  the  wisdom  of  God  in  a  mystery,  even  the 
hidden  wisdom,  which  God  ordained  before  the  world 
unto  our  glory,  which  none  of  the  princes  of  this  world 
knew  ;  but  God  hath  revealed  it  to  us  by  his  spirit, 
that  we  might  know  the  things  which  are  freely  given 
us  of  God,  which  things  we  also  speak."  The  mys- 
tery of  the  gospel  was  first  revealed  by  the  spirit  to  the 
prophets  ;  then  more  fully  to  the  Apostles  ;  and  by 
them  preached  with  great  plainness  to  the  world. 
Their  preaching  was  a  revelation  of  the  mystery  of 
God's  will  concerning  the  way  of  salvation  through 
Jesus  Christ. 

There  are,  indeed,  many  things  in  the  gospel,  which 
are,  and  will  remain  incomprehensible  to  human  rea- 
son ;  but,  though  we  cannot  fully  comprehend  them, 
we  may  sufficiently  understand  them.  The  promises 
of  God,  the  terms  of  happiness,  and  the  duties  requir- 
ed of  us,  are  clearly  stated.  What  salvation  is,  how  it 
was  procured,  in  what  way  it  is  conveyed,  and  where 
to  look  for  help  in  all  our  weaknesses  and  wants,  we 
are  plainly  insructed.  No  farther  revelation  do  we 
need  to  teach  us  the  acceptable  will  of  God,  and  lead 
us  along  toward  heaven.  The  one  which  we  have  is 
perfect.  They  who  pretend  to  add  to  it,  bring  on 
themselves  the  curses  v\ritten  in  it. 

How  absurd,  how  impious  is  it  then,  to  represent 
the  gospel  as  a  mystery,  which  cannot  be  understood 


"ITS  The  Gospel  designed  to        Serm.  VI.] 

ivithout  a  new  revelation  immediately  from  God  !  If 
the  gospel  is  a  revelation  of  the  mystery,  we  are  not  to 
expect  a  revelation  of  this  revelation,  as  if  it  were  a 
mystery  still.  The  x\postle  says,  *'  If  we,  or  an  angel 
from  heaven,  preach  another  gospel,  let  him  be  accur- 
sed." The  Apostles  had  the  divine  mystery  commu- 
nicated to  them  by  the  Spirit ;  their  divine  inspiration 
they  proved  by  miracles ;  and  what  was  imparted  to 
them  by  inspiration,  they  have  communicated  to  the 
world  by  preaching.  The  gospel,  confirmed  by  divine 
testimony,  we  are  to  make  the  only  rule  of  our  faith. 
We  need  the  direction  and  assistance  of  the  Spirit  in  all 
the  duties  of  the  religious  life  ;  but  we  need  no  farther 
revelation  ;  nor  does  the  Spirit  operate  to  give  us  new 
discoveries,  but  to  assist  us  in  understanding  and  obey- 
ing the  gospel  which  is  already  given  us.  Though  it 
were  conceded,  that  immediate  revelations  were  now 
made,  yet  these  could  be  of  use  only  to  the  persons 
who  received  them  ;  they  -could  do  no  good  to  the 
world,  unless  their  divine  origin  were  proved  by  mira- 
cles ;  and  therefore  all  pretentions  of  this  kind  are  to 
be  discarded. 

Let  us  attend  to  the  mystery  of  God's  will,  which  is 
made  known  to  us  ;  prove  what  is  acceptable  in  his 
sight ;  abhor  that  which  is  evil  j  and  cleave  to  that 
which  is  eood. 

We  may  remark, 

2.  That  God  has  made  known  to  us  his  will,  accord- 
ing to  the  good  pleasure^  ivhich  he  purposed  in  himself. 

It  is  not  owing  to  any  worthiness  in  us — to  any 
thing  which  we  had  done,  or  could  do — to  any  choice 
or  application  whigh  we  had  made  ;  but  to  God's  wise 
and  graciouE^  purpose,  that  a  revelation  is  given  to  the 
world — that  wc  were  born  in  an  age,  and  in  a  land  of 
gospel  light — that  we  are  distinguished  from  those  na- 
tions, which  still  sit  in  the  region  and  shadow  of  death. 
It  is  God  who  makes  us  to  differ — we  have  nothing 
but  what  we  received.     We  may  adopt  the  words  of 


SiRM.  VI.]  gather  all  things  into  One*  73 

our  Saviour,  "  I  thank  thee,  O  Father,  Lord  of  heaven 
anft  earth,  that  thou  hast  revealed  to  babes  the  things 
which  thou  hast  hidden  from  the  wise  and  prudent ; 
even  so,  Father,  for  so  it  seemed  good  in  thy  sight." 

We  may,  perhaps,  wonder,  why  the  gospel  revela- 
tion was  not  made  earlier,  and  why  it  is  not  now  more 
extensive.  But  we  are  to  remember,  that  "  God  works 
all  things  according  to  the  counsel  of  his  will;"  and, 
though  the  reason  of  his  administrations  is  not  made 
known  to  us,  yet  they  are  all  directed  by  consummate 
wisdom.  To  those  who  enjoy  the  gospel  it  is  a  free 
gift  from  God  ;  not  the  fruit  of  their  desert,  but  of  his 
good  pleasure,  which  he  purposed  in  himself.  He  is 
sovereign  in  the  distribution  of  his  favors.  His  good- 
ness to  us  is  no  wrong  to  the  Heathens.  lie  is  not 
chargeable  with  injustice  in  granting  to  some  the  j^riv- 
ileges  which  he  withholds  from  others ;  for  none  couid 
demand  them  as  their  due.  He  was  no  more  bound  to 
place  all  men  under  equal  advantages,  than  to  endue  all 
with  equal  abilities,  or  to  make  men  equal  to  angels. 
He  -may  do  what  he  will  with  his  own.  One  thing, 
however,  is  certain,  that  ^o  whom  much  is  given,  of 
them  much  will  be  required.  In  the  day  of  the  revela- 
tion of  his  righteous  judgment,  he  will  take  into  con- 
sideration, not  only  men's  diflferent  works,  but  their 
various  abilities,  opportunities  and  advantages  ;  and  he 
will  render  to  them  u  hat  is  right,  according  to  what 
they  have  received  and  what  ihey  have  done.  '*  As 
many  as  have  sinned  without  law,  will  perish  without 
law  ;  and  as  many  as  have  sinned  under  the  law  will 
be  judged  by  the  law,  in  that  day  when  God  will  judge 
the  secrets  of  men  by  Jesus  Christ,  according  to  the 
gospel." 

It  is  sometimes  inquired,  whether  they  who  kno^v* 
not  the  gospel  are  capaWe  of  salvation  ?  But  this  is  a 
question  of  little  importance  to  us.  The  judge  of  all 
the  earth  will  do  right.  It  is  a  more  interesting  inqui- 
ry, whether  we  have  complied  with  the  gospel  I  How* 
Vol.  III.  K 


74  The  Gospel  designed  to  [Serm.  VL 

ever  God  may  deal  widi  Heathens,  to  whom  his  word 
has  never  come,  if  we  put  it  far  from  us,  we  judge 
ourselves  unworthy  of  eternal  life.  When  men  ask, 
Whether  few  shall  be  saved  ?  The  answer  formerly 
given  is  pertinent  still,  "  strive  to  enter  in  at  the  strait 
gate,  for  many  shall  seek  to  enter  in,  and  shall  not  be 
able." 

II.  The  Apostle  goes  on  to  instruct  us,  that  the 
purpose  of  God,  in  making  known  to  us  the  mystery  of 
his  will,  is,  that  in  the  dispensation  of  the  fulness  of 
times,  he  might  gather  together  in  one^  all  things  in 
Christy  both  ivhich  are  in  heai^en^  and  'iuhich  are  in 
earth. 

There  are  several  things  here  worthy  of  distinct 
notice. 

1.  The  gospel  is  C2i\\t6.  the  dispensation  of  the  ful- 
ness of  times.  So  it  is  said  elsewhere,  *'  In  due  time 
Christ  died  for  us."  "  When  the  fulness  of  the  times 
was  come,  God  sent  forth  his  Son." 

The  Jews  divided  the  duration  of  the  world  into 
three  periods  ;  one  before  the  law,  one  under  the  law, 
and  the  other  under  the  Messiah.  In  regard  to  this 
distinction,  the  gospel  age  is  the  fulness,  or  completion 
of  the  times. 

This  is  the  last  dispensation  of  religion,  that  will 
ever  be  made  ;  a  kingdom  which  will  never  be  mov- 
ed ;  never  be  set  aside  to  make  room  for  a  better. 
The  gospel  day  is  therefore  called  the  last  times — the 
latter  days — the  end  of  the  world,  or  of  the  ages. 

The  gospel  was  introduced  at  the  time  exactly  or- 
dained in  the  purpose,  and  expressly  predicted  in  the 
word  of  God  ;  and  in  this  sense,  it  may  be  called  the 
dispensation  of  the  fiilncbs  of  timc^.  The  propiiei.ies 
of  the  Old  Testament  so  accnrately  stated  in  tht  time 
of  the  Messi.ih's  appearance,  That,  as  thf  prophet  says, 
he  was  the  ddsire,  or  expectation  0/  idl  nations.  At 
the  time  of  his  coming,  m  1  y  among  the  Gciitiles,  as 
well  as  Jews,  were  earncsilj  luuksng  i^v  se-me  exiraor- 


SiRM.  VI.]  gather  all  things  into  One.  75 

dinary  person,  who   should  take  into  his  hands,  the 
government  of  the  nations. 

This  was  also  the  fittest  time  for  the  introduction  of 
the  gospel  dispensation.  All  things  were  ready  for  the 
appearance  of  the  great  Redeemer  to  set  up  his  king.- 
dom  in  the  world.  God,  for  many  ages,  had  been 
making  preparations  for  this  grand  event.  He  foretold 
it  to  our  first  parents  after  their  lapse — to  many  godly 
men  before  the  flood — and  again  to  the  patriarchs  after 
it.  From  among  the  nations  of  the  earth,  he  chose  the 
posterity  of  Abraham  to  be  his  peculiar  people.  To 
them  he  committed  his  oracles,  gave  his  ordinances, 
and  sent  his  prophets  to  notify  them  of  this  dispensa- 
tion, and  of  the  time  when,  and  the  manner  in  which 
it  should  be  introduced.  As  the  time  drew  nearer,  the 
prophecies  became  more  plain  and  explicit.  The  fre- 
quent captivities  of  the  Jews  were  the  means  of  spread- 
ing among  other  nations  the  knowledge  of  these  proph- 
ecies and  of  the  great  events  which  they  foretold.  The 
Jews  were  at  this  time  so  corrupt,  that  they  needed, 
more  than  ever  before,  the  ministrations  of  a  teacher 
from  heaven. — To  them  the  gospel  was  first  preached  ; 
but  by  their  obstinate  impenitence  and  unbelief,  they 
put  it  from  them  ;  and  by  their  fall  salvation  came  to 
the  Gentiles.  Captivated  by  their  enemies,  and  scat- 
tered over  the  face  of  the  earth,  they  became  the  provi- 
dential instruments  of  diffusing  the  knowledge  of  the 
Saviour.  The  improvement  of  learning  awakened  the 
attention  of  mankind  to  this  new  revelation,  and  to  the 
heralds  who  proclaimed  it.  The  extensive  povrei;  of 
the  Romans,  their  intercourse  with  all  nations  and  the 
universal  peace  which  now  reigned  in  the  world,  open- 
ed a  way  for  the  more  easy  and  speedy  propagation  of 
the  gospel.  The  spirit  of  iniquity,  which  prevailed 
among  the  learned,  led  them  strictly  to  examine  the 
nature  and  evidences  of  this  new  religion  ;  so  that 
there  could  be  no  ground  to  allege,  that  it  obtained 
credit  through  the  ignorance  and  credulity  of  mankind. 


76  ^he  Gospel  designed  to  [Serm,  VI. 

AU  circumstances  concurred  to  make  the  time  of 
Christ's  aj^pearance  the  most  suitable  for  the  establish- 
ment and  diffusion  of  his  religi m  ;  and  therefore  it 
may,  with  great  propriety,  be  called  the  fulness  of  the 
times, 

Lvjt  us  adore  the  wisdom  ot  God,  who  orders  all 
events  in  the  most  perfect  manner,  and  accomi?lish€S 
all  his  purposes  in  the  most  convenient  time.  Let  us 
rejoice  that  the  world,  and  all  things  in  it,  are  under 
the  government  of  an  all  perfect  being.  The  wisdom 
which  appears  in  this  dispensation  of  the  fulness  of 
times,  encourages  us  to  commit  all  our  ways  to  him, 
to  trust  all  our  concerns  in  his  hands,  to  acquiesce  in 
all  the  disposals  of  his  Providence,  and  to  do  his  will 
without  murmuring  and  disputing. 

2.  The  Apostle  teaches  us,  that  one  end  of  this  dis- 
pensation was,  that  God  might  gather  together  in  one^ 
(ill  things  in  Christ :  Or,  as  the  Apostle  expresses  it, 
5n  the  next  chapter,  that  he  might  make  both  Jew  and 
Gentile  to  be  one^  m'ght  break  down  the  middle  wall  of 
partition  between  them^  might  abolish  the  enmity^  recon- 
cile both  to  himself  in  one  body^  or  one  church,  and 
make  oj  the  twain  one  new  man, 

Th  jugh  God  first  admitted  the  Jews  to  the  peculiar 
privileges  of  his  church,  yet  he  promised,  that,  when 
the  Siviour  should  come,  all  nations  in  him  should  be 
blessed.  Jesus  confined  his  personal  ministry,  and  he 
first  sent  his  Apostles  to  the  Jews  ;  for  to  them  the 
word  of  G  )d  was  fir^t  to  be  spoken.  But  after  his  res- 
urrection he  commanded  thtm  to  go  and  preach  the 
gospel  to  all  nations,  and  to  gather  into  one  church  all 
men  in  Christ,  f)f  whatever  nation  they  were. 

We  see  then,  and  it  is  worthy  to  be  remembered, 
that  one  great  design  of  the  Christian  dispensation  is, 
to  form  one  body  in  Christ — to  collect  one  church, 
dne  great  kingdom  under  him.  The  convenience  of 
worship  requires  Christians  to  erect  particular  church- 
es ;  but  ail  these  are  members  of  one  body  ;  for  Christ 


Serm.  VI.J  gather  all  things  into  One.  77 

is  not  divided.  The  body  which  is  one  hath  many 
members  ;  b»t  ali  the^e  are  one  body  in  Ch/ist. 
Therefore,  as  our  Apostle  says,  there  should  be  no 
schism,  no  rent  or  division,  in  the  bt  ch .  We  should 
regard,  as  members  of  Christ's  church,  yL  who  in 
every  place  call  on  the  name  of  Jesus  Christ  our  Lurd, 
both  theirs  and  ours.  AH  particular  churches  ought 
to  own  one  another  as  members  of  the  same  great 
body,  and  have  fellowship  together  as  such.  Though 
they  meet  in  different  places,  entertain  different  senti- 
ments in  the  less  important  things  of  religion,  and  adopt 
some  different  usages  in  the  iorms  of  discipline  and 
worship,  yet,  as  long  as  they  hold  the  head  and  call  on 
the  name  of  the  same  Lord,  they  are  to  treat  one  an- 
other as  sister  churches,  and  to  cooperate  in  building 
up  the  same  grand  cause  which  all  profess  to  regard. 

Hence  then  it  appears,  that  they  who  break  and  dis- 
unite the  church  of 'Christ,  and  create  schisms  and  di- 
visions in  it — they  who  separate  from,  and  renounce 
communion  with  Christian  societies  without  cause,  or 
for  small  and  trivial  differences — they  who,  instead  of 
laboring  to  reform  what  they  see  irregular  in  churches, 
endeavor  to  pull  them  down,  and  on  the  ruins  to  build 
up  a  party  of  their  own  ;  these  act  in  direct  opposition 
to  the  will  of  Christ  and  to  the  design  of  his  gospel. 
They  serve  not  the  Lord  Jesus  Christ,  but  their  own 
passions  and  lusts.  They  counteract  the  Apostolic 
plan,  which  was  to  collect  into  one  ali  things  in  Christ. 

3.  The  Apostle  farther  teaches  us,  that  the  gospel  is 
intended  to  unite  in  Christ  all  things,  both  which  are  in 
heaven^  and  which  are  in  earth. 

The  church  of  Christ  consists  of  the  whole  family 
in  heaven  and  earth.  The  saints  in  heaven  u  ere  saved 
in  the  same  way,  in  which  we  also  must  be  saved. 
They  are  worshipping  the  same  God  and  the  same  Re- 
deemer, whom  we  profess  to  worship.  They  are  sub- 
ject to  the  same  Lord,  to  whom  we  are  subject :  Yea, 
^1  the  angels  adore  and  obey  him.     They  are  minis- 


,7<8  The  Gospel  designed  to         [Serm.  VL 

tering  spirits  to  the  church  below.  They  are  the  ser- 
vants of  the  same  Lord  Jesus,  and  own  themselves  to 
be  but  fellow  servants  with  the  saints  on  earth.  The 
religion  of  the  saints  above  and  of  those  below  is  ia 
substance  the  same  ;  a  religion  of  piety  and  benevo- 
lence. The  chief  difference  lies  in  the  degrees  of  per- 
fection. The  church  in  heaven  and  the  church  on 
earth  are,  in  some  respects,  one  church  united.  Be- 
lievers are  fellow  citizens  with  the  saints  in  glory,  and 
of  the  household  of  God.  The  design  of  the  gospel 
is  to  form  ihe  members  of  Christ's  church  on  earth  to 
a  nearer  resemblance  of  saints  and  angels  in  heaven, 
and  to  bring  them  to  the  general  assembly  and  church 
of  holy  beings,  to  an  innumerable  company  of  angels, 
and  to  the  spirits  of  just  men  made  perfect ;  and  thus 
finally  to  gather  tog:ether  in  one  all  things,  both  which 
are  in  heaven,  and  which  are  in  earth. 

Here,  my  brethren,  is  a  powerful  argument  for 
Christian  love.  In  heaven  charity  never  fails.  If  wc 
all  profess  to  be  seeking  the  same  heaven,  and  hope  to 
be  gathered  in  one  church  there,  let  us  exercise  that 
love  to  one  another,  which  is  necessary  to  prepare  us 
for  heaven,  and  without  which  heaven  would  cease  to 
be  itself. 

Here  is  also  an  argument  for  Christian  candor.  If 
the  saints,  yea,  the  atigels  in  heaven,  who  are  so  exalt- 
ed in  dignity — so  improved  in  knowledge — so  perfect 
in  holiness,  still  own  the  church  on  earth,  minister  to 
the  heirs  of  salvation,  have  intercourse  with  them  as 
one  family,  and  rejoice  in  the  expectation  of  receiving 
them  to  their  company  above  ;  surely  we  ought  to 
condescend  to  our  weaker  brethren,  bear  their  infirmi- 
ties, minister  to  their  wants  and  receive  them  to  our 
fellowship.  If,  because  we  imagine  ourselves  more 
pure,  more  wise,  or  more  sound  in  faith,  than  our 
brethren,  we  exclude  them  from  our  charity,  bid  them 
stand  by  themselves,  and  warn  them  not  to  come  near 
us  in  acts  of  holy  communion,  our  temper  is  utterly 


Serm.  VI.]  gather  all  things  into  One,  7^ 

unlike  to  that  of  the  blessed  above.  Ye,  whose  relig- 
ious zeal  runs  into  bigotry,  and  whose  spiritual  pride 
has  rooted  out  charity,  look  up  to  heaven — see  the 
condescension,  the  love,  the  humility  v\hich  is  there, 
and  be  ashamed  of  yourselves.  Without  something 
of  the  same  spirit,  you  absurdly  claim  a  relation  to  the 
household  of  Christ. 

III.  In  the  words  of  our  text,  there  is  another  pas- 
sage, which  we  will  briefly  notice.  In  him  we  have 
obtained  an  inheritance,  that  ijoe  should  be  to  the  praise 
of  his  glory,  nu  ho  first  trusted  in  Christ. 

These  words  are  spoken  to  the  believing  Jews. 
They  were  the  first  who  trusted  in  Christ.  The  word 
of  God  was  first  sent  to  the  Jewish  nation  ;  of  that  na- 
tion were  the  first  believers  ;  and  in  Jerusalem  was  the 
first  Chrisiian  church.  They  are  said  to  have  obtain- 
ed an  inheritance,  being  predestinated  according  to 
God's  purpose.  They  were  once,  as  a  nation,  chosen 
to  be  God's  distinguished  and  peculiar  people  ;  but 
because  they  generally  rejected  the  Saviour,  they  as  a 
nation  were  rejected  of  God.  Those,  however,  who 
trusted  in  Christ,  had  still  a  place  in  God's  inheritance, 
and  enjoyed  a  portion  in  his  kingdom.  They,  with  the 
believing  Gentiles,  were  made  heirs  of  God,  not  only 
to  the  privileges  of  his  church  on  earth,  but  to  an  in- 
heritance also  in  the  heavens.  In  both  these  respects 
believers  have  obtained  an  inheritance. 

They  enjoy  the  privileges  of  God's  children  on 
earth,  such  as  his  word,  worship  and  ordinances,  the 
presence  of  his  Spirit,  the  protection  of  his  Providence, 
access  to  him  in  prayer,  and  an  interest  in  his  promis- 
€s.  And  they  are  made  meet  for,  are  sealed  unto,  and 
become  heirs  of  a  glorious  inheritance  in  heaven. 
This  is  so  clearly  made  over,  and  so  firmly  secured  to 
them  by  God's  gracious  promise,  that  they  are  said  to 
have  already  obtained  it.  They  are  by  faith  united  to 
Jesus,  and  are  made  joint  heirs  with  him,  who,  as  their 
forerunner,  has  gone  to  heaven  and  taken  possession  of 


S(5  The  Gospel  designed  io        [Serm.  VL 

the  inheritance  for  them.  Their  life  is  hidden  with 
Christ  in  God — the  glory  is  laid  up,  and  the  inherit- 
ance is  reserved  for  them — they  are  risen  with  Christ, 
and  made  to  sit  together  with  him  in  heavenly  places. 

The  Apostle  instructs  them,  that,  as  they  had  ^rst 
obtained  an  inheritance,  and  Jirst  trusted  in  Christ,  so 
they  should  first  be  to  the  praise  of  God'* s  glory. 

All  Christians  are  bound  to  glorify  God,  and  shew 
forth  the  praises  of  him,  who  has  called  them  out  of 
d^ukness  into  his  marvellous  light.  They  are  to 
abound  in  all  the  fruits  of  righteousness,  which  are  by 
Jeius  Christ  ^o  the  praise  and  glory  of  God.  But  there 
are  some  peculiar  obligations  on  those,  who  first  trust- 
ed in  Christ.  They,  who  enjoy  superior  religious  ad- 
vantages— who  through  grace  have  been  made  partak- 
ers of  the  blessings  of  the  gospel — who  have  felt  the 
power  and  tasted  the  pleasures  of  religion — who  have 
taken  on  them  the  Christian  profession  and  character — 
who  have  advanced  in  age  and  made  proficiency  in 
knowledge,  they  should  remember,  that,  of  all  men, 
thev  are  bound  to  live  to  the  praise  of  God's  glorious 
grace.  They  should  use  their  influence  for  the  con- 
version of  sinners,  for  the  confirmation  of  weak  be- 
lievers, for  the  advancement  of  religion,  and  for  the 
promotion  of  Christ's  kingdom.  If  they  walk  accord- 
ing to  the  course  of  the  vv'^orld,  they  dishonor  the  name 
by  which  they  are  called,  embolden  the  wicked,  and 
cause  the  way  of  truth  to  be  evil  spoken  of.  If  they, 
who  profess  to  have  believed  in  Christ,  and  to  have 
obtained  an  inheritance  with  him,  still  live,  as  if  their 
only  inheritance  and  only  hope  were  in  this  world,  they 
expose  the  gospel  to  contempt. 

Let  us  then,  as  many  as  call  ourselves  Christians, 
walk  worthy  of  our  name  and  character.  Let  us  be 
blameless  and  harmless,  the  sons  of  God  without  re- 
buke. Let  us  have  our  conversation  as  it  becomes  the 
gospel,  that  none  may  speak  against  us  as  evil  doers. 


SfiRM.  VI.3        gather  all  things  into  One.  8l 

but  by  our  good  works,  which  they  behold,  may  gloriw 
fy  God  in  the  day  of  visitation. 

Let  us  admire  and  adore  that  all  wise  and  almighty 
Being,  who  works  all  things  after  the  counsel  of  his 
will,  and  makes  them  all  subservient  to  the  praise  of 
his  glory. 

God  brings  forth  good  out  of  evil,  and  overrules  to 
the  honor  of  his  great  name  those  things  which  in 
themselves  have  a  contrary  aspect.  The  apostasy  of 
man,  though  in  its  nature  it  tended  to  God's  dishonor, 
has  been  the  occasion  of  displaying  his  glory  in  the 
brightest  lustre.  The  grace  and  mercy  of  God  in  the 
salvation  of  penitent  believing  souls,  appear  more  glo- 
rious, than  they  would  have  appeared,  in  any  \\ay  at 
present  known  to  us,  if  there  had  been  no  such  v/orth- 
less  objects  in  his  creation.  The  holiness  and  justice 
of  God  are  more  strongly  represented  in  Christ's  suf- 
ferings for  our  sins,  than  in  any  other  way  with  which 
we  are  acquainted.  The  angels,  who  dwell  in  God's 
presence,  know  more  of  his  manifold  wisdom  and  un- 
bounded love,  by  means  of  the  redemption,  than  they 
had  ever  before  learned  from  his  other  works.  The 
evil  of  sin  is  in  this  dispensation  more  awfully  mani- 
fested, than  in  all  the  prohibitions  and  threatenings  of 
the  law.  Though  the  sins  of  men  tend  to  disturb  the 
harmony  of  God's  government,  and  mar  the  beauty  of 
his  creation,  yet  he  can  overrule  them  to  a  different 
purpose,  and  make  them  subservient  to  his  glory,  and 
to  the  eventual  happiness  of  his  obedient  subjects. 

Shall  we  then  say,  Sin  is  not  an  evil ;  or  the  evil  of  it 
is  small  ?  No  :  But  we  will  say,  God's  wisdom  is  great 
and  his  ways  unsearchable.  Shall  we  make  light  of  sin, 
because  God  can  turn  it  to  his  own  praise  ?  No  :  But 
we  will  admire  his  goodness,  wisdom  and  power,  who 
does  great  things,  which  we  know  not  and  cannot  com- 
prehend. Shall  we  say,  that  sin  is  a  necessary  part  of 
God's  plan,  because  some  happy  events  have  followed 
from  particular  transgressions  ?  No:  But  we  will  re- 
Vol.  Ill,  1 


$2  The  Gospel  designed  to,  t^e.      [Serst.  VI. 

member,  that  the  same  infinite  wisdom,  which  could 
make  good  to  follow  from  such  unpromising  and  unto, 
ward  means,  can  never  be  at  a  loss  for  means  to  ac- 
complish the  purposes  of  unbounded  benevolence. 
When  we  see  the  mischief  and  confusion,  which  wick- 
ed men  make  in  the  world,  we  will  rejoice,  that  God 
reigns,  and  that  he  turns  to  good  the  things,  which 
they  intend  for  evil.  We  will  not  be  anxious  and  dis- 
trustful in  any  circumstances,  for  he  who  has  done  so 
great  things  for  the  redemption  of  fallen  men,  will  nev- 
er forsake  the  souls,  who  love  and  serve  him,  but  wilft 
cause  all  things  to  work  together  for  their  good. 


SERMON  VIL 


^hs  Sealing  and  Earnest  of  the  Spirit. 


I^PHISIANS  i.  »3,  14, 

In  -whom  ye  also  trusted^  afcer  that  xje  heard  the  ivord  of  truth,  the 
gospel  of  your  salvation  ;  in  ivhom  also  after  that  ye  believed^ 
ye  ivere  sealed  with  that  holy  S/iirit  of  promise,  which  is  the  earli- 
est of  our  inheritance,  until  the  redemption  of  the  purchased  pos- 
session, nnto  the  praise  of  his  glory. 

IN  the  days  of  the  Apostles,  there  were  Jews 
scattered  through  most  of  the  provinces  of  the  Roman 
Empire.     Numbers  of  them  were  ia  Ephesus,  where 
they  had  a  synagogue.     When  Paul  preached  the  gos- 
pel in  this  city,  many  of  the  Jews,  as  well  as  Greeks, 
received  it,  and  both  united  in  one  church.     One  de- 
sign of  this  epistle  is,  to  guard  them  against  any  disu- 
nion, which  might  arise  between  them,  on  account  of 
former  differences  of  nation  and  religion.     The  Apos-   ^ 
tie  tells  them,  that  one  purpose  for  which  God  had 
made  known  the  mystery  of  his  will  was,  that,  in  the  .^j 
dispensation  of  the  fulness  of  times,  he  might  gather  g_ 
all  things  together  in  one  body  in  Christ.     In  the  lltbrs 
verse,  speaking  to  the  Jews,  he  says,  fFe  have  obtain-  ^. 
ed  an  inheritance  in  Christ,  that  lue  should  be  to  the   - 
praise  of  God's  glory  who  first  trusted  in  Christ,     In 
our  text,  speaking  to  the  Gentile  believers,  he  says.  In 
him  ye  also  trusted  after  ye  heard  the  word  of  truth 


$4  The  Sealing  and  fSERM.  VlL 

The  Jews  first  trusted  in  Christ,  for  to  them  the  gos- 
pel was  first  sent.  But  the  Greeks  in  Ephesus  discov^ 
cred  a  disposition  no  less  honest  and  commendable  ; 
for,  when  they  heard  the  word  of  salvation,  they  also 
believed  ;  and,  having  believed,  they  were  sealed  with 
tlie  holy  spirit  of  promise. 

There  are  three  things  observable  in  these  words. 

I.  The  object  of  the  faith  of  these  Ephesians.  Ihe 
'word  of  truth  and  the  gospel  of  sahation. 

II.  The  forwardness,  and  yet  the  reasonableness  of 
their  faith,  They  trusted  in  Christ  after  they  heard  the 
luord, 

III.  The  happy  consequence  of  their  faith,  lifter 
they  belie'oed,  they  ivere  sealed  ivith  the  holy  Spirit^  Sec. 

I.  The  gospel,  which  the  Ephesians  believed,  is 
called  the  word  of  truth,  a?id  the  gospel  of  sahation. 

It  is  the  word  of  truth.  It  contains  all  that  truth 
which  concerns  our  present  duty  and  our  future  glory. 
It  declares  the  whole  counsel  of  God,  relating  to  the 
recovery  of  our  fallen  race.  Christ  himself  came  to 
bear  witness  to  the  truth,  that  all  men  by  him  might 
believe  ;  and  the  Apostles  were  sent  forth  to  make  a 
more  full  discovery  of  all  things,  which  Jesus  began  to 
do  and  to  teach. 

The  gospel  comes  attended  with  demonstrations  of 
its  own  divinity  :  In  this  sense  it  is  the  word  of  truth. 
"When  Paul  taught  in  Ephesus,  "  he  persuaded  the 
things  concerning  the  kingdom  of  God."  And  **  by 
his  hands  God  wrought  special  miracles"  for  the  con- 
firmation of  the  doctrine  which  he  preached.  The 
spiritual  nature,  benevolent  design  and  holy  tendency 
of  the  gospel  ;  the  miracles  which  attended  its  first 
publication  ;  its  support  and  propagation  in  the  world 
against  all  the  attempts  made  to  destroy  it  ;  the  accom- 
plishment, which  in  every  age  has  been  made,  and  still 
is  making,  of  the  prophecies  contained  in  it,  arc  unde- 
triable  evidences  of  its  heavenly  original. 


Serm.  VII.]  Earnest  of  the  Spirit.  85 

It  is  called  the  gospel  of  our  sahation.  The  desis^n 
of  it  is  to  bring  salvation  to  our  guilty  race.  It  dis- 
covers to  us  our  ruined,  helpless  condition  ;  the  mercy 
of  God  to  give  us  salvation  ;  the  way  in  which  it  is 
procured  for  us  ;  the  terms  on  which  we  may  become 
interested  in  it  ;  the  evidences  by  which  our  title  to  it 
must  be  ascertained  ;  and  the  glory  and  happiness 
which  it  comprehends. 

II.  The  second  thing  observable  in  the  text  is  the 
commendable  disposition,  which  these  Ephesians  dis- 
covered when  the  gospel  was  preached  to  them.  They 
trusted  in  Christy  after  they  heard  the  'word  of  truth. 
They  acted  as  honest  and  rational  men  :  They  did  not 
trust  before  they  heard  it,  nor  refuse  to  trust  after  they 
heard  it.  They  did  not  take  the  gospel  upon  the  cred- 
it of  other  men,  without  examination  ;  nor  did  they  re- 
ject it,  when  they  had  an  opportunity  to  examine  it  for 
themselves. 

While  Paul  preached  in  the  city,  Jews  and  Greeks 
came  and  heard  the  word.  The  miracles  which  he 
wrought  in  healing  diseases  and  casting  out  evil  spirits, 
gave  such  full  demonstration  of  a  divine  power  attend- 
ing him,  that,  though  divers  were  hardened,  many  be- 
lieved, and  the  name  of  the  Lord  Jesus  was  magnified. 
The  example  of  the  believers  at  Ephesus  teaches  us,  in 
what  manner  we  should  hear  the  word.  While  we 
guard  against  a  blind  credulity,  which  receives  for 
truth  whatever  is  agreeable  to  our  humor,  or  is  recom- 
mended by  popular  opinion  ;  we  must  be  careful  not 
to  fall  into  an  obstinacy  and  perverseness,  which  be- 
lieves nothing,  unless  it  agrees  with  our  preconceived 
notions,  or  favors  our  worldly  interest. — I'he  Ephe- 
sians did  not  l^elieve  the  gospel,  because  some  others 
believed  it,  nor  did  they  reject  it,  because  divers  were 
hardened  and  spake  against  it  ;  but  they  judged  for 
themselves.  They  heard  as  they  had  opportunity, 
attended  to  the  evidence  set  before  them,  and,  after 
they  had  heard,  they  believed.     Their  faith  stood  not 


S6  The  Sealing  and  [Serm.  VII. 

in  the  wisdom  of  men,  but  in  the  power  of  God.     I 
proceed, 

III.  To  consider  the  happy  consequence  of  their 
faith  in  Christ.  In  'whonit  after  ye  believed^  ye  were 
sealed  with  that  holy  Spirit  of  promise^  xvhtch  is  the 
earnest  of  our  inheritance^,  until  tlie  redemption  of  the 
purchased  possession* 

The  subjects  of  this  sealing  are  believers.  After  ye 
helieDedy  ye  were  sealed.  The  seahng  here  spoken  of 
is  not  a  common  effect  of  the  gospel  on  all  who  hear 
It,  but  a  special  consequence  of  it  to  those  who  re- 
ceive it. 

This  sealing  is  a  work  of  the  Spirit,  as  a  Spirit  of 
holiness,  promised  to  believers.  Ye  were  sealed  with 
the  holy  Spirit  of  promise.  It  must  therefore  be  some 
holy  effect  produced  in  the  hearts  of  Christians  by  the 
Spirit  operating  with  the  word  of  truth  ;  and  such  au 
effect  as  corresponds  with  that  holy  design,  for  which 
the  Spirit  was  promised.  The  Spirit  promised  to  be- 
lievers dwells  in  them,  as  "  a  Spirit  of  power,  and  of 
love,  and  of  a  sound  mind.  The  fruit  of  the  Spirit  is 
all  goodness,  and  righteousness,  and  truth." 

The  Spirit,  in  consequence  of  this  sealing,  is  to  be- 
lievers an  earnest  oj  their  inheritance^  till  the  redemp- 
tion cf  the  purchased  possession — till  the  redemption  of 
the  body  from  the  grave  to  a  state  of  immortality. 

So  that  the  general  sense  of  the  words  is,  that  the 
Ephesian  believers,  in  consequence  of  their  faith  be- 
came partakers  of  such  a  divine  influence,  as  sanctified 
them  to  a  meetness  for  heaven,  and  tlius  evidenced 
their  title  to  it. 

We  will  distinctly  attend  to  these  two  metaphors^ 
the  sealing,  and  the  earnest  of  the  Spirit. 

1.  The  sealing  of  the  Spirit.  The  same  metaphor 
is  again  used,  chapter  iv.  30.  Grieve  not  the  Spirit  of 
God^  whereby  ye  are  sealed  to  the  day  of  redemption. 
And  2  Cor.  i.  22.  He  who  hath  anointed  us  is  God^ 
'who  hath  also  sealed  tis. 


^<»M.  VII.]         Earnest  of  the  Spirit,  8f 

Sealing  literally  signifies  the  impression  of  the  image 
or  likeness  of  one  thing  upon  another.  Job  speaks  of 
**  the  clay  as  turned  to  the  seal.''^  A  seal  impressed 
on  wax  leaves  there  its  own  image.  Instruction  is  said 
to  be  sealed,  when  it  is  so  impressed  on  the  heart,  as  to 
have  an  abiding  influence.  So  the  sealing  of  believ- 
ers is  their  receiving  on  their  hearts  the  divine  image 
and  character,  by  the  sanctifying  power  of  the  holy 
Spirit.  The  word  of  truth  is  here  considered,  as  the 
seal ;  the  believing  heart,  as  the  subject  ;  the  holy 
Spirit,  as  the  agent  or  sealer  ;  and  the  effect  produced, 
as  a  divine  likeness.  True  Christians,  by  the  sanctifi- 
cation  of  the  Spirit  and  belief  of  the  truth,  are  trans- 
formed into  the  image  of  God,  assimilated  to  the  pre- 
cepts of  the  gospel,  and  wrought  into  that  temper 
which  is  the  fruit  of  the  Spirit.  Accordingly,  they 
who  know  the  truth  as  it  is  in  Jesus,  are  said  '*  to  have 
put  off  the  old  man — to  be  renewed  in  the  spirit  of 
their  mind — to  be  created  after  the  image  of  God  in 
righteousness  and  true  holiness — to  be  made  partakers 
of  a  divine  nature- — and,  beholding  the  glory  of  the 
Lord,  to  be  changed  into  the  same  image. 

By  a  like  metaphor.  Christians  are  represented  as 
cast  i?i  the  mould  of  the  gospel.  The  Apostle  says  to 
the  Romans,  *'  Ye  were  the  servants  of  sin,  but  ye  have 
obeyed  from  the  heart,  that  form  of  doctrine  which  was 
delivered  to  you.'*  Or  as  it  is  in  the  margin,  **  Ye 
have  obeyed  that  form  of  doctrine,  into  which  ye  were 
delivered.'*  It  is  a  metaphor  taken  from  casting  met- 
als into  a  mould.  Ye  are  in  your  hearts  conformed  to 
that  type,  or  mould,  into  which  ye  hav>e  been  cast. 
The  hearts  of  believers  correspond  with  the  word  of 
truth,  as  metals  take  the  figure  of  the  mould  into  which 
they  are  received,  and  as  wax  bears  the  image  of  the 
seal  impressed  upon  it. 

The  same  idea  is  conveyed  by  the  metaphor  of  'writ- 
ing the  vjord  on  the  heart.  The  Apostle  says  to  the 
Corinthians>  "  Ye  are  the  epistle  of  Christ  ministered. 


8!^  ^he  Sealing  and  [Sj^rm.  VIL 

by  us,  written  not  with  ink,  but  with  the  Spirit  of  the 
living  God ;  not  in  tables  of  stone,  but  in  the  fleshly  ta- 
bles of  the  heart."  And  on  this  account  he  calls  them 
"  the  seal  of  his  xA-postleship  in  the  Lord.'* 

If  then  your  hearts  are  transformed  into  the  temper 
of  the  gospel — if  you  are  governed  by  the  doctrines  and 
subjected  to  the  precepts  of  it — if  you  possess  those 
holy  dispositions  which  are  the  fruits  of  the  Snirit,  you 
are  sealed  by  the  holy  Spirit  of  promise. 

This  work  of  sanctification  is  zAX^A  sealing ^  because 
it  consists  in  a  correspondence  between  the  temper  of 
the  soul,  and  the  word  of  truth ;  as  sealing  implies  a 
correspondence  between  the  image  on  the  seal,  and  the 
impression  left  on  the  wax  :  And  it  is  ascribed  to  the 
Spirit,  because  it  is  by  his  gracious  influence,  that  the 
word  is  made  effectual  to  sanctify  the  soul.  Having  il- 
lustrated the  sealing,  we  proceed, 

2.  To  consider  the  earnest  of  the  Spirit. 

The  Spirit,  having  sealed  believers,  or  sanctified 
them  after  God^s  image,  becomes  an  earnest  of  their  in- 
heritance. The  same  sentiment  often  occurs  in  Paul's 
writings.  He  says  to  the  Corinthians,  *'  God  hath  an- 
ointed us,  and  sealed  us,  and  given  the  earnest  of  the 

Spirit  in  our  hearts. He  who  hath  wrought  us  to 

this  thing,"  the  desire  of  immortality,  "is  God,  who 
hath  also  given  us  the  earnest  of  the  Spirit ;  we  are 
confident  therefore  and  willing  to  be  absent  from  the 
body,  and  present  with  the  Lord."  What  he  here  calls 
the  earnest^  he,  in  the  8th  chapter  to  Romans,  calls  the 
frst  fruits  of  the  Spirit.  "  We,  who  have  the^^r^^ 
fruits  of  the  Spirit,  groan  within  ourselves,  waiting  for 
the  adoption,  to  wit,  the  redemption  of  the  body." 

It  appears  from  these  passages,  that  the  earnest^  and 
\k\^  first  jruits  of  the  Spirit,  are  some  kind  of  evidence, 
which  the  Spirit  gives  believers,  of  their  title  to  a  hap- 
py immortality.  The ^r^^y/T/ifV,?  were  pledges  of  the 
ensuing  harvest  :  Earnest  money  in  a  contract,  is  a 
pledge  of  the  fulfilment  of  it.    So  the  graces  and  com- 


Serm.  VIL]  Earnest  of  the  Spirit.  89 

forts  of  religion  are  to  Christians,  the  anticipations 
and  foretastes  of  the  happiness,  which  awaits  them  in 
heaven. 

(1.)  The  virtues  of  the  Christian  temper,  which  are 
called  the  fruits  of  the  Spirit,  are  to  believers  an  earn- 
est of  their  inheritance,  because  they  are,  in  part,  wfuh 
filmenl  of  the  promise^  which  conveys  the  inheritance. 
They  receive  the  promise  of  the  Spirit,  as  well  as  of 
eternal  life,  through  faith.  "  Ask  and  ye  shall  re- 
ceive," says  our  Lord  ;  "  seek  and  ye  shall  find — for 
your  heavenly  Father  giveth  the  holy  Spirit  to  them 
who  ask  him."  Now  if  you  sensibly  experience  the 
benefit  of  communion  with  God  ;  if  you  find,  that  by- 
attendance  upon  him  in  prayer,  hearing  the  word  and 
other  ordinances,  your  faith  is  enlivened,  your  worldly 
affections  subdued,  your  zeal  in  duty  warmed,  and 
your  virtuous  resolutions  strengthened,  then  you  see 
that  promise  fulfilled,  which  insures  to  you  the  benefit 
of  attending  on  these  means  ;  and  God's  performance 
of  this  promise  is  an  earnest,  that  he  \\  ill  do  all  that  he 
has  spoken,  and  will  withhold  no  good  thing  which  he 
has  promised. 

(2.)  The  graces  of  the  Spirit  are  an  earnest  of  the 
inheritance,  as  they  2lVQ  preparatives  for  it.  If  you  ed- 
ucate a  son  for  a  particular  employment,  this  is  to  him 
an  earnest  and  token  of  your  intention  to  put  him  into 
that  employment :  So  God's  granting  you  his  Spirit 
to  sanctify  and  prepare  you  for  glory,  is  a  pledge  of  his 
gracious  purpose  of  bringing  you  to  glory.  His 
making  ytm  meet  to  be  partakers  of  the  inheritance, 
is  an  earnest  that  he  will  in  due  time  put  you  in  posses- 
sion of  it.     But, 

(3.)  The  sealing  and  sanctifying  influence  of  the 
Spirit  is  especially  called  an  earnest  of  the  inherit* 
ance,  because  it  is  a  part  of  the  inheritance  given  be- 
forehand, 

in  the  religious  life  thrre  are  some  sensible  pleas- 
ures, which  the  Chri^tinn  considers  as  earnest  oi;*  the 
Vol,  111.  M 


90  The  Sealing  mid  [Serm.  VII. 

superior  pleasin*es  reserved  for  him  in  the  heavenly 
state.  **  Wisdom's  ways  are  ways  of  pleasantness,  and 
all  her  paths  are  peace." — *'Great  peace  have  they 
who  love  God's  law,  and  nothing  shall  offend  them." 

Those  tempers  in  which  religion  consists,  such  as 
love  and  devotion  toward  God,  benevolence  and  good 
will  to  our  fellow  creatures,  gratitude  to  benefactors 
and  submission  to  the  divine  government,  are  pleasant 
and  delightful.    *'  The  good  man  is  satisfied  from  him- 
self."    And  from  his  present  experience  he  justly  con- 
cludes, that  when  these  tempers  shall  be  wrought  to 
their  perfection  in  the  future  world,   his  joy  will  be 
full.     There  he  shall  know  God  as  he  is,  and  love  him 
with  enlarged  and  lively  powers.     There  his  benevo- 
lence,  purged  from  every  degree  of  malice  and  envy,, 
will  rise  to  its  proper  height,  and  spread  unconfined. 
There  the  wonders  of  Providence  and  of  grace,  un- 
folded to  his  view,  will  awaken  new  sentiments  of  grat- 
itude and  admiration.     A  great  part  of  his  present  un- 
happiness  pToceed^  from  the  irregularity  of  his  temper 
- — from    unruly  passions — inordinate   affections — and 
the  working  of  sin  in  his  members.    Hence  he  knows,  ' 
that  when  his  present  disorders  are  rectified,  and  the 
principles  of  holiness  are  perfected,  the  pleasures  of  re- 
ligion will  be  pure,  and  no  sorrow  will  be  mingled  with 
them. 

While  he  rejoices  in  the  testimony  of  his  con- 
science, which  daily  witnesses  to  his  godly  sincerity, 
he  thinks  how  his  joy  will  be  heightened,  \\  hen  love 
shall  be  made  perfect,  and  1^  heart  shall  no  more  re- 
proach him.  ^m 

While  he  experiences  flMBeasures  of  that  hope, 
which  enters  within  the  ^ai JB^&fers,  how  vastly  thtse 
pleasures  must  be  improvecf^ffl^  he  shall  enter  with- 
in the  vail  himself,  and  enjoy'vvhat  hope  now  antici- 
pates. The  satisfaction,  which  attends  his  hours  of 
fervent  devotion,  is  an  earnest  of  the  unspeakably  great- 
er delight,  which  he  will  find  ia  the  devotions  of  heav- 


Serm.  VI  1.3  Earnest  of  the  Spirit,  9^ 

en,  where  this  sinful  flesh  will  no  more  obstruct,  nor 
worldly  cares  divert  his  spiritual  exercises. 

Thus  the  believer  has  in  himself  an  earnest  of  the 
inheritance  which  is  reserved  for  him,  and  an  evidence 
of  the  divine  original  of  the  religion  which  he  has  re- 
ceived.  The  Apostle  John  says,  '"  He  who  belie veth 
on  the  Son,  hath  the  witness  in  himself." 

The  Spirit  is  the  earnest  of  our  inheritance,  until  the 
redemption  of  the  purchased  possession.  When  we  ac- 
tually possess  the  inheritance,  the  earnest  will  no  lon- 
ger be  needed.  An  earnest  supposes  the  object  to  be 
unpossessed  :  This,  enjoyed  in  its  fulness,  supersedes 
the  earnest.  *'  When  that  which  is  perfect  is  come^ 
that  which  is  in  part  will  be  done  away. — We  who 
have  the  first  fruits  of  the  Spirit,  groan  within  our- 
selves, waiting  for  the  adoption,  the  redemption  of  the 
body  ;  for  we  are  saved  by  hope  !  But  hope  that  is 
seen  is  not  hope,  for  what  a  man  seeth,  why  doth  he 
yet  hope  for  ?  But  if  we  hope  for  that  which  we  see 
not,  then  do  we  with  patience  wait  ;  and  the  Spirit 
also  helpeth  our  infirmities,  and  maketh  intercession 
for  us  with  groaniogs  which  cannot  be  uttered." 

REFLECTlONSo 

1.  Our  subject  teaches  us,  that  all  the  operations  of 
the  divine  Spirit  on  the  minds  of  men,  are  of  a  holy 
nature  and  tendency.  ^ 

The  Spirit  of  promise,  which  works  in  believers,  is 
called  the  holy  and  good  Spirit,  in  distinction  from  the 
Spirit  which  works  in  the  children  of  disobedience,  and 
which  is  called  an  eijil  and  unclean  Spirit,  If  the  Spirit 
is  holy,  we  may  conclude,  that  all  his  operations  tend 
to  holiness,  and  that  the  works  which  he  produces  are 
of  a  holy  nature.  By  this  mark  we  are  to  judge, 
whether  we  are  led  by  the  Spirit  of  God.  "  They  who 
are  after  the  Spirit,  mind  the  things  of  the  Spirit.  If 
we  walk  in  tlie  Spirit,  wc  shall  not  fulHl  the  lusts  of  the 


9Z  T/ie  Seaiing  and  [Serm.  VII, 

flesh." — "  They  who  are  sensual  have  not  the  Spirit.'* 
The  fruits  of  the  Spirit  and  the  works  of  the  flesh,  stand 
opposed  to  each  other.  We  are  never  to  ascribe  to  the 
divine  Spirit  any  thing,  but  what  is  agreeable  to  the 
divine  character.  "  Let  no  man  say,  uhen  he  is  tempt- 
ed, I  am  tempted  of  God  ;  for  God  cannot  be  tempted 
with  evil,  neither  tempteth  he  any  man  ;  but  every 
man  is  tempted  when  he  is  drawn  away  of  his  own  lust 
and  enticed." — "  Do  not  err,  my  beloved  brethren  ; 
every  good  gift  and  every  perfect  gift^  cometh  down 
from  alcove,  from  the  Father  of  lights."  Good  we  are 
to  ascribe  to  iiim  ;  but  not  evil,  moral  evil.  This  is 
contrary  to  his  nature,  and  therefore  is  never  the  effect 
of  his  operation  and  i'.iflnencc.  He  is  always  the  same 
Holy  Being.  "  With  him  is  no  variableness,  or  shad- 
ow of  turning." 

If  we  would  know  by  what  Spirit  we  are  guided,  we 
must  compare  his  operations  with  the  precepts  of  the 
gospel.  By  the  gospel  we  are  called  to  meekness,  hu- 
mility, peaceableness,  charity,  sobriety,  contentment, 
truth  and  righteousness  :  And  these  are  the  fruits  of  the 
Spirit.  Now  if  we  find,  that  the  Spirit  which  is  in  us 
operates  to  passion,  pride,  contention,  selfconfidence, 
uncharitableness  and  contempt  of  others,  we  may  cer= 
tainly  conclude,  that  it  is  not  the  Spirit  of  God. 

By  this  rule  we  are  to  judge  of  all  impressions,  exci- 
tations and  impulses,  which  at  any  time  we  feel.  If 
we  find  ourselves  strongly  impelled  to  a  particular  ac- 
tion, we  are  not  at  once  to  conclude,  that  the  impulse 
is  divine,  and  thence  infer  that  the  action  is  our  duty. 
We  are  first  to  examine,  \Ahether  the  action  itself  is 
holy  and  virtuous  ;  and  we  are  to  conclude  the  inward 
motion  prompting  us  to  it,  to  be  from  above,  or  from 
beneath,  according  as  the  conduct  in  question  appears 
to  agree,  or  disagree  with  the  word  of  God.  We  are 
not  to  make  our  own  feelings  the  standard  of  right  and 
wrong,  but  to  try  our  feelings  by  the  sober  sentiments 
of  reason,  and  the  sure  dictates  of  divine  revelatiouo 


5£KM.  VII.]  Earnest  of  the  Spirit.  93 

2.  Our  subject  strongly  encourages  humble  souls  to 
apply  to  God  for  the  needful  influences  of  his  grace. 

The  Spirit  of  God  is  called  the  holy  Spirit  of  prom- 
ise* It  is  one  of  those  blessings,  which  God  has,  prom- 
ised to  the  church.  It  was  promised  under  the  Old 
Testament  ;  but  more  fully  under  the  gospel.  This 
is  a  ministration  of  the  Spirit.  Where  God  sends  his 
gospel,  he  gives  the  Spirit  to  accompany  it  ;  and  "  the 
Spirit  is  received  in  the  hearing  of  faiih."-^— *'The  Spirit 
is  shed  forth  abundantly  through  Jesus  Christ,  that  being 
justified  by  faith  we  may  be  made  heirs  according  to 
the  hope  of  eternal  life." — "  Ask  and  ye  shall  receive," 
says  our  Lord — '*  for  your  heavenly  Father  will  give 
the  holy  Spirit  to  them  who  ask  him."  On  the  loot  of 
this  promise,  believers  may  come  boldly  to  God's 
throne  ;  and  even  sinners,  under  an  a^vakening  sense 
of  their  guilt  and  impotence,  may  come  with  humble 
hope  to  obtain  his  grace.  This  is  the  voice  of  divine 
wisdom,  "  How  long,  ye  simple  ones,  will  ye  love 
simplicity,  and  ye  scorners,  delight  in  scorning  ?  Turn 
ye  at  my  reproof:  Behold,  1  will  pour  out  my  spirit 
unto  you  :  I  will  make  known  my  words  unto  you." 
If  God  has  already  given  them  his  Spirit  to  convince 
them  of  sin,  they  may  thence  collect  hope,  that  he  will 
grant  his  Spirit  to  carry  their  conviction  into  effect. 
"  Whosoever  hath,"  or  improveth  what  he  hath,  *'  to 
him  shall  be  given."  Let  none  imagine,  that  the  pray- 
ers, the  reformations  and  endeavors  of  awakened  sin- 
ners, are  abomination  to  God  ;  for  he  who  hath  wrought 
them  to  these  things  is  God,  who  hath  given  them  the 
convincing  and  awakening  influences  of  his  Spirit. 
And  the  work  of  his  Spirit — the  fruit  of  his  operation 
on  the  hearts  of  men,  is  not  abomination.  To  call  it 
by  this  name  is  not  to  ascribe  righteousness,  but  wick- 
edness to  our  Maker. 

3.  It  appears,  that  wc  can  have  no  conclusive  evi^ 
deuce  of  a  title  to  heaven,  without  the  experience  of  a 
holy  temper. 


S>4  The  Sealing  and  [Serm.  VIL 

The  sealing  of  the  Spirit  is  the  work  of  sanctification 
in  the  soul.  It  is  the  impression  of  the  divine  image 
on  the  inward  man.  None  therefore  are  sealed  to  the 
day  of  redemption,  but  those  who  are  partakers  of  a 
divine  nature.  Whatever  inward  persuasions  we  may 
feel,  that  the  heavenly  inheritance  is  ours,  if  we  have 
not  within  us  a  holy  principle  governing  our  hearts  and 
lives,  we  are  not  meet  to  be  partakers  of  the  inheritance, 
and  can  shew  no  seal  of  our  title  to  it.  The  seal  of  the 
Spirit  is  that  holiness,  which  prepares  for  heaven  ;  and 
this  only  is  the  sure  evidence  of  our  claim  to  it.  This 
sealing  is  not  an  inward  suggestion  or  revelation  made 
to  the  mind,  but  it  is  a  holy  change  wrought  in  the 
mind.  If  we  are  renewed  after  the  image  of  God  in 
righteousness  and  true  holiness,  we  have  the  first  fruits 
of  the  Spirit,  and  may  wait  in  hope  for  the  day  of  re- 
demption. 

4.  We  see  that  Christians  are  under  indispensable 
obligations  to  universal  holiness. 

Every  sin  is  an  injury  and  dishonor  to  God  ;  but  the 
sins  of  believers  are,  in  a  peculiar  sense,  a  grief  to  the 
Spirit  of  God,  who  has  sanctified  and  sealed  them. 
The  Apostle  therefore  improves  this  sealing  as  an  ar- 
gument against  wickedness  of  every  kind  in  the  profes- 
sors of  the  gospel.  *'  Let  no  cc«-rupt  communication 
proceed  out  of  your  mouthS;  and  grieve  not  the  holy 
Spirit  of  God.  Let  all  bitterness,  and  wrath,  and 
clamor,  and  evil  speaking,  be  put  away  from  you,  with 
all  malice,  and  be  kind  one  to  another." — "  Know  ye 
not  that  ye  are  the  temple  of  God,  and  that  the  Spirit 
of  God  dvvelleth  in  you  ;  if  any  man  defile  this  temple^ 
him  will  God  destroy,  for  the  temple  of  God  is  holy, 
which  temple  ye  are." 

If  God  has  given  his  Spirit  to  seal  you,  grieve  not 
this  Spirit.  If  ye  run  into  the  allowed  practice  of  sin, 
or  continue  impenitent  in  any  iniquity,  into  which  ye 
have  fallen,  the  Spirit  is  not  then  the  earnest  of  your 
inheritance-.     You  blot  and  obscure  his  seal  on  your 


Serm.  VII.]  Earnest  of  the  Spirit.  9S 

hearts.  And  the  pollutions  with  which  you  have  dark- 
ened and  deformed  it,  must  be  washed  ofF  by  the  tears 
of  repentance,  before  you  can  there  read  your  title  to 
the  inheritance.  You  must  keep  your  seal  fair  and 
bright  by  the  constant  exercise  of  faith,  and  practice 
of  duty.  You  must  preserve  your  hope  by  purifying 
your  souls. — "  Know  ye  not,  brethren,  that  your  bod- 
ies are  the  temples  of  the  Holy  Ghost,  which  is  in 
you,  which  ye  have  of  God,  and  ye  are  not  your  own  ? 
Therefore  glorify  God  in  your  bodies,  and  in  your 
spirits,  which  are  God's." 


SERMON    VIIL 


Faithy  LovCy  Hopf,  and  the  high  Fr aspects ^  to  vihich 
beiievcTS  are  enlightened. 


EPHESIANS  i.  15— aO. 

Wherefore  I  also,  after  I  heard  of  your  faith  in  the  Lord  Jesusf 
and  love  unto  all  the  sairits,  cease  not  to  give  thanks  for  you^ 
making  mention  of  you  in  my  prayers  ;  that  the  God  of  our  Lord 
Jesus  Christ,  the  father  of  glory,  may  give  unto  you  the  spirit  of 
ivisdom  and  re^^elation,  in  the  knowledge  of  him  ;  the  eyes  of  your 
■understanding  being  enlightened  ;  that  ye  may  knonv  what  is  the 
hope  of  his  calling,  and  nvhat  the  riches  of  the  glory  of  his  inherit-! 
ance  in  the  saints,  and  what  is  the  exceeding  greatness  of  his  poiv 
er  to  usivard  ivho  believe  according  to  the  working  of  his  mighty 
power  which  he  wrought  in  Christ,  when  he  raised  him  from  the 
dead . 

IN  the  foregoing  rcrses,  the  Apostle  speaks  of 
the  Ephesian  believers,  as  being  *'  sealed  with  that 
holy  spirit  of  promise,  which  was  the  earnest  of  their 
inheritance  until  the  redemption  of  the  purchased  pos- 
session." In  the  words  now  read,  he  mentions  two 
graces,  which  were  eminent  marks  and  characters  in 
that  holy  seal,  which  had  been  impressed  upon  them. 
These  were,  "  Faith  in  the  Lord  Jesus,  and.  Love  to 
all  the  saints,"  which  are  ever  to  be  considered  as  dis* 
tin^uishing  signatures  of  the  heirs  of  heaven,  and  seals 
of  tlieir  title  to  the  purchased  possession. 


Serm.  VIII. ]  Faith,  Lo'oe,  Hope,  £s?r.  ^ 

The  Apostle  gives  thanks  to  God  for  their  faith  and 
love,  of  which  he  had  lately  heaid,  and  some  efiects 
of  uhicli  he  had  formerly  seen,  whjle  he  lesided 
among  them. 

As  there  were  many  from  all  parts  of  Asi.i,  who  at- 
tended on  his  ministry,  when  he  preached  in  Ephesus, 
it  is  not  supposabic,  that  he  could  be  personally  ac- 
quainttd  vith  them  all  ;  he  therefore  speaks  of  their 
faith  and  love,  as  having  been  reported  to  him.  Be- 
sides :  He  had  now  for  sometime  been  alosent  from 
them  ;  and  he  foretold,  that  after  his  departure,  there 
would  be  a  great  defection  from  the  faith,  which  ac- 
cordingly happened,  as  ue  learn  from  his  epistles  to 
TinwAhy  :  And  he  probably  intends  here  to  express 
his  joy  concerning  those,  of  \\  hom  he  had  heard,  that 
in  these  times  of  dangerous  declension  they  remained 
stedfast  in  the  faith.  He  did  not,  however,  think  them 
so  firmly  established,  as  to  be  secure  in  that  evil  day 
from  all  the  power  of  temptation  ;  he  therefore  prays^ 
as  well  as  gHes  thanks  in  their  behalf. 

What  he  requested  was,  in  general,  that  they  might 
have  greater  knowledge  and  clearer  discernment  in  di- 
vine things  ;  and,  particularly,  that  they  might  know 
the  exalted  hope  to  w  hich  ihey  were  called  ;  the  glori- 
ous inheritance  which  was  provided  for  them  ;  and  the 
greatness  of  that  power  \\  hich  m  ill  work  in  believers, 
to  raise  them  unto  immortal  life,  as  it  had  already 
wrought  in  raising  Christ  from  the  dead,  and  setting 
him  at  God's  rio^ht  hand  in  heavenly  places. 

I.  Let  us  consider  the  things  for  which  the  Apostle 
commends  the  Ephesians  :  These  ^vtjailh  in  Christ, 
and  love  to  all  the  saints. 

Faith  is  such  a  sensible,  realizing  belief  of  the  (gos- 
pel, in  its  general  truth,  and  in  its  particular  doctrines 
and  precepts,  as  gives  it  a  practical  influence  on  the 
heart  and  life.  It  "  receives  the  loije  of  the  truth" — 
"  receives  it  as  the  word  of  God,  which  effectually  works 
in  them  who  believe." 
Vol.  HI.  N      >- 


98  Paitlh  Lovcy  Hope^  Wc-        [Serm.  VIII. 

Evangelical  faith  has  a  particular  respect  to  Jesus 
Christ,  as  the  great  author  of  the  gospel,  and  as  the 
purchaser  of  that  salvation  which  it  reveals.  God  has 
spoken  to  us  by  his  Son  :  Faith  receives  him  as  a  teach- 
er sent  from  God,  and  embraces  as  truth  whatever  is 
taught  by  him.  Jesus  is  the  mediator,  through  whom 
God  shews  mercy  to  guilty  men.  Faith,  therefore, 
looks  up  to  God  through  him.  "  We  by  Christ 
believe  in  God,  who  raised  him  from  the  dead  and 
gave  him  glory,  that  our  faith  and  hope  might  be  in 
God." 

True  faith  is   "  made  perfect  by  works."      The 
Apostle  commends  the  Thessalonians  for  the  works  of 
faith,  which  accompanied  their  good  profession.     The 
christian  scheme  is  so  vastly  important,  that  one  who 
believes  it  with  the  heart,  and  views  it  as  it  is,  cannot 
feel  indifferent  to  it,  nor  live  uninfluenced  by  it.     The 
Apostle   says  of  the  Ephesian  believers,   "  He   had 
heard  oi  their  faith."     its  fruits  were  so  conspicuous, 
that  it  was  spoken  of  at  a  distance.      They  had  not 
only  professed  their  faith,  but  stedfastly  maintained  it 
in  times  of  great  corruption  and  defection.     They  had 
attended  on  the  ordinances  of  Christ  in   his  church,  j 
They  had  walked  in  humble  obedience  to  his  laws,  j 
and  in  peace  and  charity  with  one  another  ;  and  thus  { 
had  shewed  their  faith  by  their  works.     Real  faith  has  j 
such  a  commanding  influence  in  the  soul,  that  *'  it  [ 
casts  down  iniaginations  and  every  high  thing,  which  \ 
exalts  itself  against  the  knowledge  of  God  and  brings  \ 
into    captivity    every   thought   to  the   obedience   of  li 
Christ." 

The  faith  of  the  Ephesians  toward  Christ,  was  ac-    \ 
companied  with  "  love  to  all  the  saints."     Where  the  ; 
work  of  faith  is,  there  will  be  the  labor  of  love  ;  and  \ 
where  faith  grows  among  Christians,  their  charily  to-  \ 
ward  each  other  will  abound.    The  gospel  exhibits  the 
most  engaging  examples  of  love  in  the  character  of  the 
great  God,  and  in  the  life  of  Jesus  Christ ;  and  it  pro- 


9erm»  VIII.]        Faith,  Lo'oey  Hope,  ^c,  99 

poses  the  most  powerful  motives  to  beneficence  in  all 
its  doctrines  and  discoveries.  Faith,  viewing  and  ap- 
plying the  examples  and  doctrines  of  the  gospel,  pu- 
rifies the  soul  unto  unfeigned  love  of  the  brethren.'* 
The  end  of  the  cammandment  is  charity  out  of  a 
pure  heart,  and  a  good  conscience,  and  faith  unfeign- 
ed." . 

The  gospel  requires  us  to  love  all  men,  sinners  as 
well  as  saints  ;  enemies,  as  well  as  friends.  The  love 
which  we  owe  to  mankind  in  common,  is  benevolence 
or  ^ood  wiil.  This  consists  in  a  desire  of  their  happi- 
ness, and  a  disposition  to  promote  it.  But,  besides 
this,  there  is  another  kind  of  love,  which  we  owe  to 
the  saints,  or  those  who  appear  to  be  such.  This  con- 
sists in  an  approbation  and  esteem  of  their  character. 
This  is  the  same  kind  of  love,  as  that  which  we  owe  to 
the  Deity.  So  St.  John  teaches  us  :  *'  If  a  man  say, 
I  love  God,  and  hateth  his  brother,  he  is  a  liar  ;  for  he 
that  loveth  not  his  brother,  whom  he  hath  seen,  how 
shall  he  love  God,  whom  he  hath  not  seen  ?  Every 
one  that  loveth  him  who  begat,  loveth  him  also  that  is 
begotten  of  him.  By  this  we  know,  that  we  love  the 
children  of  God,  when  we  love  God  and  keep  his  com- 
mandments.'* 

Love  to  God  is  an  approbation  of,  and  pleasedness 
with  his  moral  character — his  holiness,  justice,  truth, 
goodness  and  mercy.  It  supposes  a  conformity  to  this 
character,  and  it  implies  a  desire  of  becoming  more 
and  more  assimilated  to  it.  The  saints  are  "  partak- 
ers of  a  divine  nature  :"  They  are  *'  renewed  after  the 
image  of  God  in  righteousness  and  true  holiness.'*  If, 
therefore,  we  love  God  for  his  moral  perfections,  we 
shall  love  the  saints,  as  far  as  they  appear  to  have  these 
divine  qualities  wrought  into  their  temper.  It  is  ab- 
surd to  pretend,  that  we  love  the  character  of  God,  as 
long  as  we  disregard  this  character  in  our  fellow  men. 

But  though  love  to  God,  and  love  to  the  saints,  are 
the  same  in  their  general  nature,  yet,  as  they  respect 


100  Faith,  Lo'oe,  Hope,  ^c,         [Serm.  VIIL 

diff-Tent  objects,  they  must  be  diverse  in  many  of  their 
ope'-atioiis.      As  Goi  is  an  all  perfect  Beinijj,  love  to 
him  will  express  itself  by  an  intire  submission  to  his 
will — by  a  choice  of  him  for  our  portion — by  a  prefer- 
ence of  his  fdvor  to  every  worldly  interest — by  a  full 
complacence  in  him  as  our  happiness — and  by  a  hum- 
ble acquiescence    in  all  his  dispensations  and   com- 
mand-..   As  the  saints  are  but  dependent  creatures,  and 
as  they  are  h  )ly  in  a  very  imperfect  measure,  they  can- 
not be  the  objects  of  these  high  operations  of  love. — 
G  >d  o  ily  we  are  to  love  with  all  our  heart,   and  soul, 
and  strength,  and  mind.     The   saints  we  are  to  love 
with  a  pUiC  heart  fervently,   but  not  with  all  the  heart 
supremely.      Our  love  to  them   we  must  express  by 
choosing  tiiem  lor  our  companions — by  delighting  in 
their  virtuous  example  and  heavenly  convers^ation — by 
cheerfully   assisting  them   in  their  spiritual  interests, 
and    meekly   accepting   their  assistance   in   ours — by 
stud)  ing  ihe  things  which  make  for  peace  and  edifi- 
c  itioii — by  communing  with  them  in   instituted  ordi- 
nances— ;)y  Ijearing  their  infirmities — by  condescend- 
1  g  to   them  in   cases  (^f  difference — cuid   by   seeking 
t  !cir  profit,   as  well  as  our  own,  that  both  they  and  we 
may  lie  saved. 

These  Lphesians  manifested  their  love  to  all  saints. 
Their  charily  was  not  confined  to  a  party — to  those 
who  lived  in  the  same  city,  and  worshipped  in  the 
same  sanctuary  ;  but  it  embraced  all,  who  in  every 
place  called  on  the  name  of  Jesus  Christ  their  common 
Lord. 

If  our  love  consists  in  an  attachment  to  a  particular 
sect,  with  which  we  are  connected  in  sentiment,  inter- 
est, or  worldly  design,  it  has  nothing  of  the  nature  of 
Christian  love.  The  love  which  regards  the  saints  for 
their  holy  character,  will  regard  all  in  whom  this  char- 
acter  appears,  wherever  they  dwell,  and  whatever  name 
they  bear.  To  judge  then,  whether  our  love  is  sin- 
cere, we  must  consider  its  extent,  as  well  as  its  effects^ 


5brm.  VIII.]         Faith,  Lcoe,  Hope,  ^c,  101 

II.  Paul  expresses  his  great  thankfulness  to  God  for 
the  happy  success  of  the  gospel  amorg  these  Ephe^ 
sians.  "  After  I  heard  of  your  faith  and  love,  i  cease 
not  to  give  thanks." 

He  r  ;o  i^  ed  in  the  honor  which  rebounded  to  the 
crucified  Jesus,  \a  ho,  having  made  his  soul  an  offering 
for  sin,  now  saw  his  seed  increasing,  and  the  pleasure 
of  the  Lord  prospering  in  his  hands.  He  rtjoiced  to 
think,  how  many  immortal  souls  were  now  rescued 
from  the  power  of  Satan,  delivered  from  guilt  and  con- 
demnation, and  brought  into  a  state  of  pardon  and 
fafety.  He  rtjoiced  in  the  happy  consequences,  which 
might  ensue  to  others  from  the  glorious  success  of  the 
gospel  \n  Epiiesus.  He  hoped,  that  from  hence  the 
word  of  God  might  sound  forth  to  all  around,  and  that 
the  knowledge  of  the  truth  might  be  transmitted  to 
succeeding  ages.  Here  were  many  pious  families,  in 
which  religion  was  maintained,  and  children  trained 
up  in  the  admonition  of  the  Lord.  The  blessed  effects 
of  Paul's  preaching  here  might  hopefully  reach  to  mul- 
titudes around,  and  descend  to  generations  yet  unborn. 
He  rejoiced  the  more  in  their  fajih  and  love,  because 
these  were  the  effects  of  his  own  preaching.  The  good 
minister  is  pleased  to  hear  of  the  success  of  the  gospel 
in  any  place  ;  but  he  feels  a  peculiar  pleasure  in  see- 
ing the  success  of  his  own  ministry.  Paul  had  an  un- 
common affection  for  those,  whom  he  had  begotten  by 
the  gospel,  and  he  conceived  a  special  joy  in  the  pros- 
pect of  meeting  them  in  heaven.  He  says  to  the 
Thessalonians — "  What  is  our  hope,  or  joy,  or  crown 
of  rejoicing  ? — Are  not  even  ye  in  the  presence  of  our 
Lord  Jesus  Christ  at  his  coming  ?  Ye  are  our  glory 
and  our  joy." 

If  the  prevalence  of  religion  is,  on  so  many  accounts, 
matter  of  thankfulness,  we  should  spare  no  [xiins  to 
give  it  success.  Not  only  ministers,  but  all  Christians 
should  labor  in  this  glorious  cause.  We  should  all 
be  solicitous  to  experience  the  power  of  religion  in  our 


i02  Faithf  Lovffy  Hope^  ^c*        [Serm.  VIII. 

own  souls,  and  to  promote  it  among  others,  as  far  as 
our  influence  can  extend.  Ministers  should  labor 
abundantly  in  the  work  to  which  they  are  called,  be- 
cuise  it  is  a  work,  which  concerns  the  honor  of 
Christ's  kingdom,  and  the  salvation  of  men's  souls. 
Professors  of  religion  should  so  walk,  that  others  may, 
by  their  example,  be  encouraged  to  walk  with  them 
in  thg  way  to  glory.  They  and  ministers  should  strive 
together,  in  their  labors  and  prayers,  for  the  advance- 
ment of  the  common  cause.  Heads  of  families  by 
their  prayers,  instructions  and  example  should  support 
religion  in  their  houses,  and  unite  their  influence  for 
the  general  maintenance  of  family  government  and  or- 
der. The  happy  change,  which  religion  makes  in  the 
hearts  where  it  is  received,  and  among  the  people 
where  it  prevails,  will  be  a  powerful  motive  with  the 
benevolent  Christian,  whether  in  a  public  or  private 
station,  to  contribute  his  influence  for  its  success. 

III.  The  Apostle,  not  only  gives  thanks  for  the  past, 
but  prays  for  the  future  success  of  the  gospel  in  Ephe- 
sus.  "  I  cease  not  to  give  thanks,  making  mention  of 
you  in  my  prayers,"  Though  he  had  heard  much  of 
ther  faith  and  love,  he  did  not  consider  them,  and 
would  not  have  them  consider  themselves,  as  already 
made  perfect ;  he  therefore  informs  them,  that  he 
prayed  for  them,  and  thus  admonishes  them  to  pray 
hr  themselves,  that  their  faith  and  love  might  still 
more  abound. 

The  best  Christians  have  need  to  make  continual  im- 
provements. The  Apostle  exhorts  as  many  as  arc 
perfect,  to  be  likeminded  with  him,  who  "  pressed  to- 
ward the  mark,  for  the  prize  of  the  high  calling  of  God 
in  Christ  Jesus."  The  greater  progress  Christians 
make  in  knowledge  and  grace,  the  more  humble  they 
will  be  under  a  sense  of  their  deficiency,  and  the  more 
solicitous  to  mike  advances  in  both.  There  cannot  be 
a  more  unfavorable  sign,  than  great  confidence  in  our 
own  attainments.    "  If  we  say,  we  have  no  sin,  we  de- 


SiRM.  VIII.]         Faith,  Loxe,  Hope,  h?c.  lOS 

ceive  ourselves,  and  the  truth  is  not  in  us." — '*  He 
who  thinks,  he  knows  any  thing,"  and  glories  in  his 
supposed  knowledge,  '*  knows  nothing  yet  as  he  ought 
to  know."  Let  us  be  careful  to  know  ourselves,  that 
**  we  may  not  think  of  ourselves  above  that  which  we 
ought  to  think,  but  may  think  soberly." 

The  Apostle  *'  made  mention  of  the  Ephesians  in 
his  prayers."  He  directs,  that  "  intercessions  and 
giving  of  thanks  be  made  for  all  men."  He  was  no 
less  constant  in  his  prayers,  than  in  his  labors,  for  the 
spiritual  interest  of  mankind.  He  knew  that  the  suc- 
cess of  all  his  labors  depended  on  God's  blessing  ;  he, 
therefore,  added  to  them  his  fervent  prayers. 

If  ministers  ought  to  labor  and  pray  for  the  salvation 
of  others,  surely  you  all  ought  to  do  much  for  your 
own.  The  labors  of  a  minister  will  do  you  little 
good,  if  you  are  inattentive  to  your  own  condition. 
What  will  Ais  preaching  do  for  you,  if  you  will  not 
hear  or  apply  it  ?  Will  his  prayers  save  you,  while 
you  cast  off  fear  and  restrain  prayer  ?  When  ministers 
and  people  strive  together  in  their  prayers,  there  is  rea- 
son to  hope  for  God's  blessing  on  both.  We  proceed 
to  observe, 

IV.  The  Apostle  prayed  for  the  Ephesians,  *'  that 
God  would  give  them  the  spirit  of  wisdom  and  revela- 
tion in  the  acknowledgment  of  Christ ;  and  would 
grant,  that  the  eyes  of  their  understanding  might  be 
opened." 

They  had  already  known  the  revelation  of  the  mys- 
tery of  God's  will  :  The  eyes  of  their  understanding 
had  already  been  enlightened  to  see  and  acknow  ledge 
the  truth  of  the  gospel.  But  still  the  Apostle  prays, 
*'  that  God  would  give  them  the  spirit  of  wii-dom,  and 
intellectual  eyes  well  enlightened."  Thus  also  he 
prays  for  the  Colossians — "  that  they  might  be  filled 
with  the  knowledge  of  God's  w  ill  in  all  u  isdom  ar.d 
spiritual  understanding — and  might  be  fruitful  in  every 
good  work,  increasing  in  the  knowledge  of  God." 


104  Faith,  Lovey  Hops,  ^c.         [Serbt.  VIIL 

His  aim,  in  all  his  preaching  and  writing,  was  to 
promote  spiritual  knowledge,  and  thus  to  advance  real 
godliness.  He  considered  religion  as  a  reasonable  ser- 
vice, and  he  would  have  men  believe  it  on  competent 
evidence,  understap.d  its  nature,  feel  its  imporiance* 
and  obey  it  on  suitable  motives.  His  sermons,  like 
his  epistles,  were  full  of  instruction.  His  design  was, 
not  tD  amuse  the  fancy  of  his  bearers,  but  to  "  open 
their  eyes,  and  turn  chem  from  darkness  to  light,  and 
from  the  power  of  Satan  to  God." — ''  He  did  not  han- 
dle the  word  of  God  deceitfully,"  or  confusedly  ;  "'but 
used  great  plainness  of  speech,  and  by  manifestation  of 
the  truth  commended  himself  to  every  man's  conscience 
in  the  sight  of  God." 

His  prayers  corresponded  with  his  labors.  By  tell- 
ing the  Ejjhesians,  what  were  his  prayers  for  them,  he 
instructs  them,  what  should  be  their  chief  desires  for 
themselves  ; — he  teaches  them,  that  they  ought  to  seek 
"  the  spirit  of  wisdom  and  revelation  in  the  acknowl- 
edgement of  Christ ;"  or  wisdom  from  God  to  under- 
stand the  revelation,  which  he  hud  given  them,  and 
which  they  had  ackno\\  ledged  ;  and  such  an  illumina- 
tion of  their  minds  as  to  discern  the  nature  and  per- 
ceive the  excellence  of  the  things  contained  in  this  rev- 
elation. 

Christians  must  not  conttnt  themselves  with  their 
present  knowledge,  but  aspire  to  "  all  riches  of  the  full 
assurance  of  understanding,  and  to  the  knowledge  of 
the  mystery  of  God,  and  of  Christ,  in  whom  are  hid- 
den all  the  treasures  of  wisdom  "  For  this  end,  they 
must  converse  with  the  holy  scriptures — attend  on  the 
instituted  ministrations  of  the  word — compare  spiritu- 
al things  with  spiritual,  and  compare  themselves  with 
the  spi'itual  things  which  they  have  learned — guard 
against  prejudices,  especially  against  spiritual  pride  and 
selfconfidence — keep  their  minds  open  to  conviction, 
and  apply  all  their  knowledge  to  practical  uses* 


Serm.  VIII.]         Faith,  Love,  Hope,  ^c,  105 

I  •  V.  We  \vill  consider  the  several  things,  which  the 
Apostle  prayed,  that  the  Enhesians  might  understand. 
These  are  "  the  hope  of  the  calling,. the  glory  of  the 
inheritance,  and  the  power  of  God  toward  them  ^vho 
believe." 

1.  He  prays,  that  they  might  know,  "  what  is  the 
hope  of  the  divine  calling  ;"■'  or  the  hope  to  which  God 
had  called  them. 

He  says,  elsewhere,  *'  God  hath  called  us  with  ati 
holy  calling,  not  according  to  our  \vt)rk.s,  but  accord- 
ing to  his  purpose  and  grace."  And  he  exhorts  us  to 
"  walk  worthy  of  him,  who  hath  called  us  to  his  king- 
dom and  glory.-'  The  gospel  calls  us  to  holiness,  as  a 
necessary  preparative  for  glory  ;  and  to  ne^vness  of 
heart  and  life,  as  an  indispensable  qualification  for  ad- 
mission into  the  kingdom  of  God,  They  in  whom 
this  call  is  by  divine  grace  made  effectual,  "  put  off 
the  old  man  with  his  deeds,  and  put  on  the  new  mm, 
which  after  God  is  created  in  righteousness  and  true 
holiness."  Being  thus  renewed  in  the  temper  of  their 
minds,  "  they  walk  in  newness  of  life."  To  "walk 
worthy  of  God  unto  all  pleasing,  being  fruitful  in  every 
good  work,"  is  to  *' walk  worthy  of  him,  who  huth 
called  us  to  his  kingdom." 

I  This  calling  is  accompanied  with /zo^f.  The  exter- 
nal call  of  the  gospel  is  attended  with  2, general  hope  of 
the  heavenly  kingdom,  as  what  is  attainable.  Where 
the  call  becomes  effectual  to  the  renovation  of  the  heart 
and  life,  there  is  a  spscial  hope  of  the  kingdom,  as 
what  is  already  attamed.  When  we  find  the  power  of 
the  gospel  operating  in  our  souls  to  real  holiness,  we 
may  then  apply  to  ourselves  its  great  and  precious 
promises. 

It  is  of  great  importance  that  \\g  knoiv  the  hope  of 
this  calling — that  we  understand  the  ivay  m  which  we 
are  called  tcj  God's  kingdom,  the  ttrms  on  which  we 
may  enter  into  it,  and  the  eiiidence  by  which  wg  may 
ascertain  our  title  to  it.     We  should  be  watchful,  that 

/OL.  lil.  o 


X06  Faithi  Loiie,  Hope,  ^c.  [Serm.  VIII. 

we  do  not  misconceive  of  the  conditions  of  salvation, 
or  mistake  our  own  characters,  and  so  imagine  our- 
selves to  be  heirs  of  the  kingdom  of  glory,  while  we 
remain  in  the  kingdom  of  darkness.  We  should  al- 
ways bear  in  mind,  that  God  has  called  us  with  an  holy 
calling-— has  chosen  us  to  be  holy  and  without  blame — 
has  appointed  us  to  salvation  through  sanctitication  of 
the  Spirit,  and  that  none  are  entitled  to  the  heavenly 
inheritance,  but  those  who,  by  the  renewing  of  their 
minds  are  made  meet  to  be  partakers  of  it.  We,  are 
therefore,  to  hope  for  it  only  in  a  way  of  holiness  ;  and 
the  proper  influence  of  this  hope,  is  to  purify  our  souls 
as  Christ  is  pure. 

2.  Tlie  Apostle  prays,  that  they  may  know — "what 
is  the  riches  of  the  glory  of  God's  inheritance  in  the 
saints  ;"  or,  what  a  rich  and  glorious  inheritance  God 
has  prepared  for,  and  promised  to  diem. 

'1  his  is  what  none  can  fully  comprehend.  V^^e  may, 
however,  by  revelation  know  so  much  of  it,  as  to  be 
w  el)  assured,  that  it  is  rich  and  glorious.  It  is  "  an 
inheritance  incorruptible,  undefiled,  fading  not  away, 
reserved  in   heaven  for  the  fai'^bful." 

it  is  GOD's  inheritance  ;  that  which  he  has  provided 
and  reserved  for  his  own  children  ;  and  he  gives  liber- 
ally : — It  is  a  purchased  possession  ;  and  the  purchase 
was  not  made  w  ith  coirnptible  things,  such  as  silver 
and  gold,  but  with  the  precious  blood  of  Jesus  the  ^on 
of  God  : — It  is  an  inheritance  for  ihe^auits  ;  for  them 
whom  God  hath  chosen  to  be  lioly,  and  predestinated 
to  the  adoption  of  children  by  Jesus  Christ,  and  whom 
he  hath  sanctified  by  his  Spirit,  and  sealed  unto  the 
day  of  redemption  :— It  is  an  inheritance  bestowed  by 
God's  abundant  love  ;  and  as  it  comes  from  the  riches 
of  the  gloiy  of  his  grace,  the  gift  itself  must  be  rich 
and  glorious.  Though  we  cannot  comprehend  its 
dimensions,  nor  compute  its  value,  yet  when  we  con- 
sider the  grace  of  the  Being  who  conveys  it,  the  riches 
of  the  price  v^hich  bought  it,  and  the  divine  prepara- 


Serm.  VIIT.]         Taith^  Lo^e,  Hope,  ^cl  107 

tion  by  which  the  heirs  are  formed  to  enjoy  it,  we 
must  conceive  it  to  be  unspeakably  glorious. — Many 
important  properties  of  this  inheritance  the  scriptuie 
enumerates  ;  and  finally  sums  up  all  in  these  compre- 
hensive words,  "  He  that  overcometh  shall  inherit 
ALL  THINGS." 

Lastly  :  The  Apostle  desires,  that  Christians  may 
know,  "  what  is  the  exceeding  greatness  of  God's 
power  toward  them  that  believe,  according  to  the  work- 
ing of  his  mighty  power,  which  he  wrought  in  Christ, 
when  he  raised  him  from  the  dead." 

When  the  Christian  contemplates  the  glorious  in- 
heritance, which  awaits  him  in  the  heavenly  world,  the 
joy  which  begins  to  kindle  in  his  soul  is,  sometimes, 
damped  by  the  thought  of  that  gloomy  valley  which  lies 
in  the  way.  Death  and  the  grave  are  before  him  ; — 
the  body  must  be  dissolved — must  moulder  away  un- 
der the  clods  of  the  earth,  and  be  reduced  to  its  primi- 
tive dust  ; — and  this  soul — this  conscious,  thinking 
mind,  which  has  never  yet  existed  without  a  body  ; — 
Where,  and  what  will  it  be  ?  It  can  have  little  concep- 
tion of  a  separate,  unbodied  state  ;  for  this  is  wholly  un- 
experienced. How  dark  the  prospect  ! — But  this 
gloomy  scene  the  gospel  has  enlightened  ;  it  reveals  to 
us  a  resurrection  of  the  body,  and  a  happy  reunion  of 
it  to  the  soul  ;  in  which  new  state  we  shall  exist  for 
ever.  To  strengthen  our  faith  it  refers  us  to  the  work 
of  God's  mighty  power  in  raising  Christ  from  the 
dead  ;  and  from  this  glorious  instance  leads  us  to  con- 
ceive the  exceeding  greatness  of  his  power  in  raising 
from  the  dead  them  who  believe  in  Jesus,  and  in  trans- 
forming these  vile  bodies  to  such  a  spiritual  and  im- 
mortal state,  and  they  shall  be  forever  capable  of  enjoy- 
ing die  heavenly  inheritance.  Of  this  power  the  be- 
liever has  already  had  some  experience  in  the  quicken- 
ing of  his  soul,  once  dead  in  trespasses  and  in  sins,  to 
a  holy  and  divine  life. 


108  Faith,  LoDey  Hope,  "^c.         [Serm.  VIIL 

If  we  have  beea  quickened  with  Christ  to  a  spiritu* 
al  life,  we  ^hill  also  be  raised  uith  him  to  eternal  life, 
and  1)6  m  ide  to  sic  with  him  ia  heavenly  places.  If  we 
are  dead  to  this  world,  our  life  is  hidden  in  another — 
hidden  with  Christ  in  God  ;  and  when  Christ  shall  ap- 
pear we  also  ^h.jll  appear  with  him  in  glory.  "  If  the 
Spirit  of  hi.-n,  who  raised  up  Jesus  from  the  dead, 
dwell  in  US,  he  that  raised  up  Jesus,  shall  also  quicken 
our  mortal  bodies  by  his  Spirit  which  dvvelleth  in  us. 
Therefore  "  let  us  not  walk  after  the  fiesh,  but  through 
the  Spirit  mortify  the  deeds  of  the  body,  that  we  may 
live."  If  we  expect  to  rise  with  Christ,  "  let  us  now 
seek  the  things  which  are  above,  where  Christ  is." — 
*'  Let  us  h  ive  our  conversation  in  heaven,  from 
whence  we  look  for  the  Saviour,  the  Lord  Jesus  Christ, 
who  shall  change  our  vile  body,  and  fashion  it  like 
unto  his  own  glorious  body,  according  to  that  mighty 
Working,  w  hereby  he  is  able  even  to  subdue  all  things 
unto  himself." 


nii^iMBflinm' 


SERMON  IX. 


The  Exaltation  of  Christ, 


EPHESIANS  i.  19—23. 

According  to  the  tvorking  of  his  mighty  poiver  ivhich  he  lorought  in 
Christy  when  he  raised  him  from  the  dead,  and  set  him  at  his  oivn 
right  hand  in  the  heavenly  filaces-,  far  abo-ue  all  firincipaliiy  and 
power,  and  might  and  dominion,  and  every  name  that  is  named^ 
not  only  in  this  ivorld,  but  also  in  that  ivhich  is  to  come  ;  and  hath 
put  all  things  under  his  feet,  and  r^ave  him  to  be  head  over  all 
things  to  the  rhurch^  luhich  is  his  body,  the  fulness  of  him  that 
Jilleth  all  in  all. 

IN  the  preceding  words,  Saint  Paul  prays  for 
the  Ephesian  believers,  that,  in  the  ijcknouledgment 
ofihe  gosptl  of  Christ,  they  might  have  the  spirit  of 
wisdom  to  understand  iht  revtlation  given  them  or  the 
preaching  of  the  '\postJes  ;  and  that  their  inieilectual 
eyes  might  be  enhghttned  to  know  the  ground  and  the 
terms  of  that  hope  to  which  they  were  called,  the  glori- 
ous riches  of  that  inheritance  which  was  provided  for 
them,  and  the  exceeding  greatness  of  that  power, 
which  by  raising  them  from  the  dead,  should  put  them 
in  possession  of  the  heavenly  inheritance.  To  strength- 
en their  faith  in  God's  power  and  promise,  and  to  aid 
their  conceptions  of  the  glory  of  this  inheritance  ;  the 
Apostle  refers  them  to  the  resurrection  and  exaltation 
of  Jesus  Christ,   and   to   that  dominion  and  dignity 


tW  '  Eiidtation  of  Christ,         [Serm.  IX. 

uhich  he  now  enjoys,  as  the  reward  of  his  sufferings 
in  the  flesh. 

The  several  important  steps  of  Christ's  exahation 
are  contained  in  the  words  now  read  r  These  are  his 
resurrection  from  the  dead — his  ascension  to,  and  ses- 
sion at  the  right  hand  of  God — iiis  advancement,  far 
above  all  principality  and  power,  to  supreme  dominion 
over  all  things — and  the  glorious  end  of  his  dominion, 
even  the  benefit  of  the  church  which  is  his  body,  the 
fulness  of  him  who  filleth  all  in  all. 

I.  The  first  step  of  Christ's  exaltation  was  his  resur- 
rection from  the  dead. 

The  plan  which  the  wisdom  of  God  laid  for  the  re- 
demption of  our  fallen  race,  was  the  death  of  Jesus 
Christ;  who,  though  a  holy  and  divine  person,  '*  was 
made  in  the  likeness  of  our  sinful  flesh,  that  by  a  sacri- 
fice for  sin  he  might  condemn  sin  in  the  fl.esh."  But 
the  scheme  of  God's  wisdom  did  not  end  with  the. 
death  of  the  Redeemer.  If  he  had  remained  under  the 
power  of  death,  our  hopes  mu^st  have  died  with  him. 
His  resurrection  was  necessary,  that  we  might  have  a 
convincing  proof  of  his  divine  character  and  mission — 
of  the  truth  of  hi-s  gospel- — of  God's  acceptance  of  the 
sacrifice  offered — and  of  the  certainty  of  our  own  re- 
surrection and  future  existence.  God  therefore  took 
particular  care  to  render  this  important  event  certain 
and  indubitable. 

Our  divine  Lord,  during  his  ministry,  often  fore- 
told his  oxvn  approaching  death  and  the  ressurrection 
which  would  speedily  follow.  He  pointed  out  the  ex- 
act time  of  his  resurrection,  and  referred  not  only  his 
disciples,  but  the  unbelieving  Jews  to  this  humanly 
improbable  event,  as  the  grand  and  decisive  proof  of 
his  heavenly  authority. 

Jesus  Christ  was  crucified  in  the  most  public  man- 
ner, arid  the  reality  of  his  death  was  made  evident  be- 
yond a  possibility  of  doubt.  He  was  buried  in  a  new 
tomb,  in  which  never  man  before  u^as  laid  ;  so  that,  if 


Serm.  IX.]  Exaltation  of  Christ,  111 

any  one  rose  from  thence,  he  must  be  the  person. 
The  tomb  was  hewn  out  in  a  reck,  so  that  there  could 
be  no  scci  tt  conveyance  of  the  body  from  thence  by  a 
subierraneous  passage.  To  prevent  a  chmdestine  re- 
moval of  the  body,  which  the  priests  and  Pharisees 
pretended  to  fear  ;  a  stone  was  rolled  to  the  mouth  of 
the  grave,  a  seal  was  put  upon  it,  and  a  party  of  sol- 
diers set  to  guard  it.  Notwithstanding  these  precau- 
tions, the  tomb  on  the  third  day  was  found  empty, 
Tiie  body  was  not  there.  That  it  could  not  be  stolen 
away  by  the  disciples,  was  evident  from  the  precautions 
taken  to  prevent  it,  as  well  as  from  the  circumstances 
of  the  disciples,  who  were  then  dispersed  by  fear.  It 
must,  therefore,  have  been  raised  by  a  miracle.  And 
thib  the  solaiers  confessed.  Early  on  the  first  day  of 
the  week,  there  was  an  earthqunke  ;  an  angel  descend- 
ed in  a  glorious  form,  and  in  the  presence  of  the 
guards,  relied  away  the  stone,  arid  sat  i;[cn  it.  The 
soldiers,  affrighted  at  the  vision,  hastened  into  the  city, 
and  reported  to  the  priests  what  they  had  seen.  The 
priests,  convinced  of  the  fact,  but  unwilling  it  should 
be  believed,  bribed  the  soldiers  to  report  an  inconsist- 
ent story,  that  the  body  was  stolen  away  while  they 
were  asleep.  After  his  resurrection,  he  repeatedly 
appeared  to,  and  conversed  with  those,  who  having 
intimately  known  him  before,  could  not  be  deceived 
in  his  person  ;  and  they  uniformly  testified  to  his 
resurrection,  and  persisted  in  their  testimony  to  the 
death. 

This  miracle  is  an  incontestible  evidence  of  the  truth 
of  the  Christian  religion  ;  and  particularly  an  evidence 
of  the  great  doctrine  of  the  resurrection  of  the  body 
and  a  future  life,  and  of  the  efiicacv  of  Christ's  blood 
to  expiate  the  guilt  of  our  sins. 

The  Apostle  says,  Christ  was  raised  from  the  dead 
"  by  the  working  of  God's  mighty  power."  The 
Heathens  "  thought  it  a  thing  incredible,  that  God 
should  raise  the  dead."    They  did  not  conceive  it  pos. 


il2  Exaltation  of  Christ.  [Serm.  IX* 

sible,  that  a  body  once  dead  should  be  again  restored 
to  life.  But  "  they  erred,  not  knowing  the  power  of 
God."  To  remove  nil  doubts  concerning  the  possi- 
bility of  a  resurrection^  God  has  placed  before  us  this 
plain,  sensible  fact ;  and  if  we  believe,  that  Jesus  died 
and  rose  again,  we  must  believe  that  the  same  mip:hty 
poiver,  which  wrought  in  him,  can  also  work  in  us  to 
raise  us  from  the  dead.  The  same  glorious  Saviour, 
who  taught  the  doctrine  of  the  resurrection,  has  givea 
a  demonstration  of  it  in  his  onn  resurrection,  by 
which  he  became  the  first  fruits  of  them  who  sleep. 

We  are  begotten  to  a  lively  hope  by  the  resurrec- 
tion of  Christ  iVom  the  dead.  Believers  united  to  hira 
are  represented  as  being  already  raised  up  fn  him.  To 
express  the  certainty  of  the  event  the  A"postle  says, 
"  God  hath  quickened  and  raised  us  up  with  Christ." 

If.  The  next  step  of  Christ's  exaltation  is  his  as- 
cension to  heaven  and  session  at  God's  right  hand. 
*'  God  hath  set  him  at  his  own  right  hand  in  heavenly 
places." 

After  Jesus  had  risen  from  the  grave,  and  shewed 
himself  alive  to  his  disciples  by  many  infiUible  proofs, 
being  seen  of  them  forty  days,  and  speaking  to  them 
of  the  things  pertaining  to  the  kingdom  of  God  he  re- 
paired to  Bethany,  where  he  had  commanded  them  to 
assemble  ;  and  there,  in  the  presence  of  more  than  five 
hundred  brethren,  he  visibly  rose  into  the  air,  bles- 
sing them  as  he  departed  from  them,  and  was  received 
into  a  cloud  ;  probably  such  a  bright,  resplendant 
cloud,  as  that  \\  hich  formerly  rested  on  the  tabernacle, 
and  which  appeared  on  the  mount  at  the  transfigura- 
tion ;  and  on  this  cloud  he  ascended  out  of  their  sight 
into  the  glorious  heavens,  where,  it  is  said  "  he  sat 
down  on  the  right  hand  of  God." 

By  this  phrase  the  scri[)tures  often  express  Christ's 
state  in  the  world  above.  As  God  is  a  Spirit,  he  can 
have  neither  right  hand  nor  left.  Bodily  parts  are  as- 
cribed to  him  figuratively,  to  denote  those  qualities^ 


Serm.  IX.]  Exaltation  of  Christ.  llS 

which  in  us  are  exercised  by  the  means  of  such  corpo- 
real members.  As  the  hand  is  the  chief  instrument  of 
exerting  strength,  it  is  applied  to  God  to  signify  his 
mighty  power.  The  right  hand  is  among  men  the 
usual  place  of  honor  and  respect  ;  and  therefore  de- 
notes, in  our  text,  superior  dignity.  Sitting,  in  the 
case  before  us,  intends  not  any  posture  of  bcdy,  but 
the  things  implied  in  that  posture.  The  prophet  des- 
cribes a  state  of  peace  and  security,  by  every  man's 
sitting  under  his  own  vine.  In  allusion  to  this  use  of 
the  metaphor,  Christ  is  said  to  sit  on  God's  right 
hand,  to  signify  that  he  has  ceased  from  his  labors  and 
sufferir.gs,  and  entered  into  a  state  of  repose  and  joy. 
Sitting  also  denotes  continuance  in  the  same  place. 
Christ  is  therefore  said  to  sit  on  God's  right  hand,  to 
signify  that  the  heavens  have  received  him,  until  the 
time  of  the  restitution  or  completion  of  all  things.  It 
farther  imports  authority  and pcuoer  ;  and  is  hence  ap- 
plied to  Christ  to  express  his  dominion  over  the  natur- 
al and  moral  world. 

Christ  is  exalted  to  the  right  hand  of  God,  not  only 
as  a  ruler,  but  also  as  an  intercessor,  "  He  has  enter- 
ed into  the  holy  place  to  appear  in  the  presence  of  God 
for  us."  In  the  character  of  an  advocate,  he  is  de- 
scribed as  being  on  God's  right  hand  to  signify  his 
nearness  to  God,  and  the  prevalence  of  his  interces- 
sion. "  Who  is  he  that  condemneth  ?  It  is  Christ 
that  died  ;  yea  rather,  that  is  risen  again  ;  who  is  even 
at  the  right  hand  of  God  ;  who  also  maketh  interces- 
cion  for  us."  But  it  is  observable,  that  the  scripture, 
when  it  speaks  of  Christ  as  intei  ceding^  or  acting  in 
behalf  of  believers,  describes  him,  not  as  sitting,  but 
as  being,  or  standing  on  God's  right  hand,  to  signify 
his  gracious  attention  to  their  exigencies  and  wants. 
Paul  says,  "  He  is  at  the  right  hand  of  God,  making 
intercession."  When  Stephen  called  on  Jesus  to  re- 
ceive his  spirit,  he  said,  "  I  see  the  heavens  opened^ 
and  the  Son  of  man  standing  on  the  right  hand  of  God/' 
Vol.  hi.  p 


114  Exaltation  of  Christ,  [Serm,  IX,r 

John  says,  "  In  the  midst  of  the  throne  and  of  the  eld- 
ers, there  stood  ^  Lamb,  as  it  had  been  slain." 

So  wonderfully  the  scripture  condescends  to  our 
manner  of  conceiving  and  speaking,  that  it  may  en* 
courage  our  faith  and  hope.  Sitting  is  a  posture  of 
dignity  and  repose  :  Standing  is  a  posture  of  attention 
and  earnestness,  Christ  is  exhibited  to  us  in  the  lat- 
ter attitude,  to  signify  how  graciously  he  regards  our 
necessities — how  readily  he  affords  us  help  in  the  time 
of  need — how  fervently  he  intercedes  for  us,  when  we 
drav/  near  to  God  in  his  name.  And  he  is  said  to  be 
on  God's  right  hand,  to  signify  his  power  to  grant  us 
v/hatever  our  wants  require,  and  his  interest  with  the 
Father  to  obtain  for  us  an  answer  to  our  humble  re- 
quests. When  faith  beholds  the  divine  Saviour  in 
this  powerful  state,  and  in  this  interceding  attitude. 
Will  it  not  encourage  us  to  prayer,  animate  us  to  du- 
ty, fortify  us  against  fear,  and  com.fort  us  in  death  ? 
Let  us  seek  the  things  which  are  above,  where  Christ 
sitteth  on  the  right  hand  of  God  ;  and  set  our  affec- 
tions on  things  above,  and  not  on  things  which  are  on 
the  earth  ;  for  our  life  is  hidden  with  Christ  in  God. 

in.  The  Apostle  farther  instructs  us,  that  "  God 
has  set  Jesus  Christ  in  heavenly  places,  far  above  all 
principality  and  power,  and  might  and  dominion,  and 
every  name  that  is  named,  not  only  in  this  world,  but 
also  in  that  which  is  to  come,  and  hath  put  all  things 
under  his  feet."  In  like  manner  he  describes  Christ's 
glorified  state,  in  his  epistle  to  the  Philippians.  "  Be- 
ing found  in  fashion,  as  a  man,  he  humbled  himself, 
and  became  obedient  unto  death,  even  the  death  of  the 
cross.  Wherefore  God  hath  highly  exalted  him,  and 
given  him  a  name  that  is  above  every  name,  that  at  the 
name  of  Jesus  every  knee  should  bow,  of  things  in- 
heaven,  and  things  in  earth,  and  things  under  the  earth, 
and  every  tongue  should  confess,  that  he  is  Lord  to 
the  Glory  of  God  the  Father." 


Serm.  IX.]  Exaltation  of  Christ,  115 

It  is  the  doctrine  of  this  Apostle,  that  Jesus  Christ 
is  "  the  image  of  the  invisible  God,  the  first  born,'> 
i.  e.  the  lieir,  or  the  Lord,  *'  of  the  whole  creation  ; 
for  by  hinm  all  things  were  created  in  heaven  and  earth, 
whether  they  be  thrones,  or  dominions,  or  principali- 
ties, or  powers  ;  and  he  is  before  all  things,  and  by 
him  all  tilings  consist."  As  the  divine  creator,  he  is 
naturally  and  essentially  possessed  of  supreme  domin- 
ion over  all  creatures.  When  he  became  flesh  and 
dwelt  among  men,  the  Apostle  says,  "  He  made  him- 
self of  no  reputation  ;  he  took  on  him  the  form  of  a 
servant  ;  he  humbled  himself,  and  was  obedient  to  the 
death."  In  reward  of  this  humiliation  and  obedience, 
he  is  highly  exalted  above  all  principality  and  power, 
and  is  made  head  over  all  things.  Though  his  essen- 
tial kingdom  is  coeternal  with  himself,  yet  there  is  a 
mediatorial  kingdom,  to  which  he  was  exalted  in  time 
and  in  consequence  of  his  mediatorship.  This  king- 
dom had  a  beginning,  and  will  have  an  end.  It  com- 
menced with  the  covenant  of  grace  ;  it  was  solemnly 
announced  in  its  full  extent,  at  the  time  of  his  ascen- 
sion J  and  it  will  terminate  at  the  final  judgment,  when 
lie  will  deliver  it  up  to  the  Father. 

The  Apostle  describes  this  kingdom,  as  extending 
to  all  creatures  in  heaven,  on  earth,  and  under  the 
earth.  All  the  angels  of  God  worship  him  ;  they  are 
subject  to  his  authority,  devoted  to  his  pleasure,  and 
employed  in  his  service.  The  government  of  the  nat- 
ural world  is  in  his  hands  ;  he  guides  the  wheels  of 
Providence  ;  he  directs  and  overrules  all  events  ac- 
cording to  the  scheme  of  the  divine  counsel.  He  is 
represented  in  the  revelation,  as  receiving  from  the 
right  hand  of  him  who  sits  on  the  throne,  the  book 
which  contains  the  decrees  and  purposes  of  Provi- 
dence, and  as  breaking  the  seals,  and  opening  the 
leaves  of  this  book  in  their  successive  order.  When 
he  received  the  book,  the  whole  consistory  of  saints 
and  angels  fell  down  before  him,  saying,   "  'jliou  art 


116  Exaltation  of  Christ.         [Serm.  IX. 

worthy  to  take  the  book  and  open  the  seals  thereof,  for 
thou  wast  slain,  and  hast  redeemed  us  unto  God  with 
thy  blood." 

The  government  of  the  Church  is  in  the  hands  of 
Jesus  Christ.  He  has  instituted  laws  and  ordinances 
in  it,  and  has  appointed  officers  to  administer  them. 
He  dispenses  the  influences  of  the  divine  Spirit  to 
give  power  and  efficacy  to  his  word.  He  watches 
over  his  church  to  defend  it  from  enemies.  He  will 
one  day  enlarge  its  bounds,  and  render  it  more  glori- 
ous, than  it  has  ever  yet  been,  in  its  extent,  its  num- 
bers and  its  purity. 

He  has  dominion  over  devils.  His  superiority  to 
them  he  displayed  on  earth,  by  expelling  them  with 
his  word  from  their  ancient  possessions.  They  fell  as 
lightning  from  heaven  before  the  power  of  his  name. 
*'  He  spoiled  principalities  and  powers  and  made  a 
shew  of  them  openly,  triumphing  over  them  on  the 
cross."  Though  he  has  not  perfectly  extinguished 
their  influence  among  men,  yet  he  has  greatly  dimin- 
ished it  by  the  light  of  his  gospel  ;  and  he  sets  bounds 
to  their  power.  He  will  not  suffer  their  malice  so  far 
to  prevail,  as  to  pluck  out  of  his  hands  any  of  the  souls 
which  believe  in  him  ;  much  less  to  subvert  and  de- 
stroy his  church  ;  This  he  has  built  upon  a  rock,  and 
against  it  the  gites  of  hell  will  never  prevail.  In  the 
Revelation,  S'.  John  describes  the  conflict  between  the 
kingdom  of  Christ,  and  the  kingdom  of  Satan,  as  issu- 
ing in  a  complete  and  final  victory  of  the  former  over 
the  latter.  "  There  was  war  in  heaven  ;  Michael  and 
his  angels  fought  against  the  dragon,  and  the  dragon 
fought  and  his  angels,  and  prevailed  not,  neither  was 
their  place  any  more  found  in  heaven.  And  the  great 
dragon  was  cast  out,  that  old  serpent  called  the  devil 
and  Satan,  which  deceiveth  the  whole  world,  and  his 
angels  were  cast  out  with  him." 

The  last  and  most  glorious  act  of  Christ's  supreme 
^ominiGn  is  the  jac.^ment  of  the  world.     "  God  has| 


I 


Se  R  M .  IX.  ]  Exaltation  of  Chr ist,  117 

committed  all  judgment  to  the  Son."  As  Jesus  has 
gone  into  heaven  ;  so,  we  are  told,  he  will,  in  some 
unknown  period,  come  down  from  heaven  in  flaming 
fire,  attended  with  all  his  mighty  angels.  He  will  ap- 
pear sitting  on  the  throne  of  his  glory,  and  before  him 
all  nations  will  be  gathered  ;  and  every  man  will  be 
judged  according  to  his  works.  They  who  are  found 
approved,  will  be  received  into  that  glorious  kingdom, 
into  which  nothing  can  enter  that  defiles.  But  unbe- 
lievers and  hypocrites,  the  disobedient  and  abominable 
will  be  cast  into  the  place  of  everlasting  punishment 
prepared  for  the  devil  and  his  angels.  Then  will  these 
material  heavens  pass  away,  and  the  earth  with  its 
works  will  be  burnt  up  ;  and  the  great  Redeemer, 
having  finished  the  solemn  trial,  will  return  to  his  ex- 
alted seat  in  the  heavens,  attended  with  his  exulting 
train,  who  will  enter  with  songs  of  joy  and  praise  into 
the  kingdom  prepared  for  them  from  the  foundiation  of 
the  world.  When  Christ  shall  have  put  down  all  rule, 
and  principality  and  power,  shall  have  destroyed  the 
last  enemy,  death,  and  shall  have  made  the  final  distri- 
bution of  rewards  ana  punishments  ;  then  shall  he  de- 
liver up  the  kingdom  to  the  Father,  that  God  may  be 
all  in  all. 

'  In  the  view  and  expectation  of  this  solemn  and  tre- 
mendous scene,  let  us  now  humbly  submit  to  the  gov- 
ernment of  Jesus  Christ,  and  thankfully  accept  the  gra- 
cious proposals  of  his  gospel.  Let  us  be  careful  what 
manner  of  persons  we  are  in  all  holy  conversation. 
Let  us  judge  ourselves,  that  we  may  not  be  condemn- 
ed  with  the  world.  This  is  the  divine  admonition  to 
the  children  of  men  :  "  Behold  I  have  set  my  king  on 
my  holy  hill  of  Zion — I  will  give  him  the  uttermost 
parts  of  the  earth  for  his  possession — He  shall  rule 
them  with  a  rod  of  iron,  and  break  them  in  pieces  like 
a  potter's  vessel.  Be  wise  now,  therefore,  ;  serve  ye 
the  Lord  with  fear,  and  rejoice  with  trembling.  Kiss 
ye  the  Son,  lest  he  be  angry  and  ye  perish  from  the 


118  Exaltation  of  Christ,  [Serm.  IX. 

way,  when  his  wrath  is  kindled  but  a  little.     Blessed 
are  all  they  that  put  their  trust  in  him." 

IV.  VVe  proceed  to  consider  the  end  for  which 
Christ  exercises  his  high  and  extensive  dominion. 
*'  He  is  made  head  over  all  things  for  the  church, 
which  is  his  body,  the  fulness  of  him," who  filleth  aU 
in  all." 

The  church  here,  as  often  elsewhere,  is  called  a 
body  J  to  signify  the  harmony  and  union,  which  ought 
to  subsist  among  its  various  parts.  "  The  body  is 
one,  and  hath  many  members,  and  all  the  members  of- 
that  one  body,  being  many,  are  one  body,  so  also  is 
Christ  ;"  or  the  Christian  church.  In  this  body,  there 
ought  to  be  no  schism,  no  rent  or  division  ;  but  all  the 
members  should  have  the  same  care  for  one  another,  as 
each  for  itself.  This  thought  the  Apostle  resumes  in 
the  4th  chapter  of  this  epistle.  "  Let  us  endeavor  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace,  for 
there  is  one  body,  and  one  Spirit." 

The  church  is  called  the  body  of  Christ,  because  he 
is  its  head  ;  and  all  the  members,  being  united  to  him, 
take  their  direction,  and  draw  their  support  from  him  ; 
and  he  exercises  a  continual  care  and  concern  for  them. 
He  loved  the  church  and  gave  himself  for  it.  He  loves 
it  still,  and  feeds  and  sustains  it. 

The  church  is  "  the  fulness  of  him  who  filleth 
all  in  all."  Jesus  ascended  on  high,  that  he  might  re. 
ceive  gifts  to  bestow  them  on  men.  He  has  given  his 
word  and  ordinances,  ordained  pastors  and  teachers, 
and  shed  down  divine  and  heavenly  influences,  "  for 
the  edifying  of  the  church,  until  we  all  come,  in  the 
unity  of  the  faith  and  of  the  knowledge  of  the  Son  of 
God.  to  a  perfect  man,  to  the  measure  of  the  stature  of 
the  fulness  of  Christ." 

"  He  ascended  far  above  all"  these  visible  *'  heav- 
ens, that  he  might  fill  all  things"  with  his  gifts  accord- 
ing to  his  promise  to  his  diciples,  that  he  would  send 
them  the  Spirit  to  comfort  and  teach  them,  and  to 


SiRM.  IX.]  Exaltation  of  Christ*  l\^ 

abide  with  them.  As  in  Christ  all  fulness  dwells,  so 
believers  are  complete  in  him,  and  of  his  fulness  they 
receive  grace  for  grace — grace  answerable  to  their  cas- 
es, and  equal  to  their  necessities. 

All  his  government  is  managed  in  reference  to  the 
good  of  the  church.  He  has  made  the  world  by  hi& 
power  ;  but  the  church  he  has  purchased  with  his 
blood.  He  therefore  has  a  peculiar  concern  for  her, 
in  distinction  from  the  world  ;  and,  in  subservience  to 
her  interest,  he  directs  all  the  affairs  of  his  general 
dominion.  He  has  promised,  that  he  will  finally  make 
her  victorious  over  all  her  enemies  ;  and  we  may  be 
assured,  that  all  the  revolutions  of  kingdoms,  and  all 
the  dispensations  of  Providence  will,  under  his  direc- 
tion, conduce  to  the  fulfilment  of  this  promise. 

The  church  is  instituted  to  train  up  rational  beings 
in  knowledge  and  holiness,  that  they  may  become 
meet  for  everlasting  felicity  in  the  future  world.  This 
must,  then,  be  the  most  important  branch  of  Christ's 
government  ;  and  to  this  all  the  other  parts  must  be 
subservient.  If  the  happiness,  of  men  in  another  state 
is  of  more  value  than  all  temporal  glory  and  riches  ;  if 
that  happiness  depends  on  moral  qualifications  ;  and  if 
to  form  men  to  these  qualifications  is  the  great  purpose 
for  which  the  church  was  instituted  and  endowed  ; 
then  it  cannot  be  doubted,  but  that  the  Redeemer  con- 
tinually exercises  his  supreme  dominion  in  reference  to 
her  edification  and  safety. 

This  thought  should  give  us  much  consolation  in  the 
darkest  periods  of  the  church. 

There  are  times,  when  from  the  approach  of  exter- 
nal dangers,  or  from  the  increase  of  internal  corrup- 
tions, her  state  appears  critical  and  tending  to  ruin. 
But  Christ  will  not  forget  his  promise  ;  "  I  the  Lord 
do  keep  her,  and  lest  any  hurt  her,  I  will  keep  her 
night  and  day."  He  may  visit  her  transgressions  with 
a  rod  ;  but  his  loving  kindness  he  will  not  take  from 
her,  nor  suffer  his  faithfulness  to  fail.     He  knows  how 


120  Exaltation  of  Christ,  [Serm.  IX^ 

to  overrule  the  most  threatening  appearances  for  the 
advancement  of  her  purity,  and  the  establishment  of 
her  safety.  The  time  is  coming,  when  she  will  arise 
and  shine,  and  her  glory  will  spread  through  the  earth  ; 
And  those  circumstances,  which  in  human  view  look 
most  unfavorable",  may,  under  the  direction  of  divine 
wisdom,  contribute  to  the  introduction  of  such  a  hap- 
py period. 

We  see  how  criminal  and  dangerous  it  is  to  oppose 
the  interest  of  the  church. 

As  the  church  is  Christ's  body,  which  he  nourishes 
and  defends,  and  for  which  he  is  made  head  over  all 
things,  they  who  persecute  this,  wound  him  in  a  most 
tender  part  :  They  who  cause  divisions  in  this,  make 
a  schism  or  rent  in  his  body  :  They  who  form  parties 
in  opposition  to  each  other,  and  still  call  themselves 
members  of  Christ,  treat  the  one  Saviour,  as  if  he  were 
divided  into  as  many  parts,  as  there  are  sects  which 
assume  his  name  :  They  who,  by  corrupt  doctrines 
and  examples,  draw  tender  minds  away  from  the  truth 
as  it  is  in  Jesus,  and  throw  stumbling  blocks  before 
the  lame  and  the  weak,  are  destroying  those  for  whom 
Christ  died  ;  and  by  thus  sinning  against  the  brethren, 
they  sin  against  Christ  :  They  who  call  Christ  their 
Lord,  and  yet  serve  divers  lusts  and  pleasures,  are  en- 
emies to  his  cross   and  their  end  will  be  destruction, 

If  the  church  is  Ciirist's  body,  let  us  honor  it ;  study 
to  preserve  unity  in  it ;  labor  for  its  edification  and 
comfort ;  and,  as  fellow  members  of  the  same  body, 
exercise  for  each  other  the  same  care  as  for  ourselves. 

How  safe  and  happy  are  they,  who  are  the  true  -'A 
members  of  Christ's  body,  being  vitally  united  to  him 
by  faith  !  They  are  of  that  select  and  distinguished 
member,  for  whom  he  is  made  head  over  all  things, 
and  to  whom  all  things  under  his  direction,  are  work- 
ing for  good. 

If  Christ  is  the  head  of  the  body,  andfillclh  all  in  all,  ^ 
let  us  daily  look  to  him  for  counsel,  comfort  and  sup-     • 


Serm.  IX.]  Exaltation  of  Christ.  121 

port ;  and,  in  the  continual  exercise  of  faith,  derive 
from  him  all  needed  supplies  of  grace. 

If  we  profess  to  be  members  of  his  body,  let  us 
move  under  his  influence  and  in  compliance  with  his 
directions.  Let  us  honor  and  reverence  our  head,  and 
never  presumptuously  lift  up  ourselves  against  it. 
And  God  grant,  that,  speaking  the  truth  in  love,  we 
may  grow  up  in  all  things  into  Christ  our  head,  and 
may  make  increase,  as  his  body,  to  the  edifying  of  our- 
selves  in  love. 


Vol.  III. 


rmi^th  M^UUtatMiM^ 


SERMON  X, 


The  Depravity  of  Human  Nature. 


EPHESIANS  ii.  i,  2,  j. 

And  ijou  hath  he  quickened^  who  were  dead  in  (res/iasses  and  sins  j 
•wherein  in  time  past^  ye  ivalked  according  to  the  course  of  this 
world.)  according  to  the  prince  of  the  fiower  of  the  air,  the  sfnrit 
that  nonu  vjorketh  in  the  chtldren  of  disobedience  ;  among  whom 
also  Kvt  all  had  our  cojixiersation  in  times  pant,  in  the  lusts  of  the 
flesh,  fulfilling  the  desires  of  the  fish  and  of  the  mind  j  and  were 
by  nature  the  children  of  wrath  eve?i  as  others, 

IF  you  vvi/1  carefully  attend  to  this  epistle,  you  will 
find  that  the  thoughts  expressed  in  it  are  closely  con- 
nected, and  one  thought  leads  to  anbther  through  die 
whole.  Paul,  both  in  his  preaching  and  writing,  was 
an  accurate  reasoner,  not  an  incoherent  decUiimer. 
The  thoughts  in  the  text  and  the  words  following,  arise 
out  of  those  which  immediately  precede.  He  had 
just  described  the  glorious  resurrection,  exaltation  and 
dominion  of  Jesus  Chri;>t,  which,  he  tells  the  Ephesian 
believers,  were  pledges  and  earnests  of  their  final  glo- 
rificaijon  in  heaven.  '*  Now,"  says  he,  "  as  God  has 
raised  up  Christ  your  head,  and  set  him  at  his  own- 
ri{;bt  hand  ;  so  he  has  quickened  you,  who  once  were 
dead  in  your  fcins,  and  raised  you  up  with  Christ,  and 
made  you  sit  together  in  h^'avenly  places  in  him. 
That  the  glorious  hope,  the  blessed  iuheritance,  and 


5erm.  X.]      Depravity  of  Human  Nature,  123 

the  happy  resurrection,  of  which  I  have  spoken,  will  be 
your  portion,  you  may  learn  from  that,  which  God  has 
already  done  for  you.  He  has  quickened  you  who 
were  dead  in  your  sins  ;  he  has  maJe  you  meet  to  be 
partakers  of  the  inheritance  of  the  saints  ;  he  has  rais- 
ed up  your  head,  Christ  Jesus,  and  has  placed  him, 
and  in  him  has  placed  your  nature,  already  in  heaven. 
And  if  the  head  is  raised,  the  members  will  follow.  If 
you  believe  that  Jesus  is  risen,  you  must  believe,  that 
them  who  sleep  in  Jesus,  God  will  bring  with  him  ; 
for  he  is  the  first  fruits  of  them  who  sleep,  and  because 
he  lives,  they  will  live  also." 

That  the  Ephesians  might  h?ve  the  more  admiring 
sentiments  of  the  power  and  grace  of  God  in  quicken-* 
ing  them  to  a  spiritual  life,  and  raising  them  to  a  hope 
of  the  heavenly  inheritance,  he  leads  them  to  th^  con- 
templation of  that  dismal  state  of  corruption  aid  guilt, 
in  which  the  gospel  found  them.  A  description  of 
that  state  is  contained  in  the  words  which  1  have  read. 
The  several  expressions,  by  which  he  describes  their 
past  condition,  I  shall  now  explain  and  illustrate.  And 
let  us  remember  that  the  description  is  applicable  to 
other  sinners,  as  well  as  to  those  ancient  Gentiles, 
This  general  application  the  Apostle  teaches  us  to 
make. 

I.  He  expresses  their  state  in  more  general  terms. 
*'  They  were  dead  in  trespasses  and  sin^."  What  is 
here  said  of  them^  is  elsewhere  said  of  all  under  the 
power  of  sin  :  "  They  are  dead,  while  they  live." 
Hence  conversion  is  called  '*  a  rising  from  the  dead  ;" 
and  "  a  passing  from  death  to  life."  These  expres- 
sions, however,  being  figurative,  must  be  understood 
with  proper  qualifications. 

Sinners  possess  the  natural  faculties  of  men  ;  and  in 
their  worldly  affairs  they  often  exercise  such  prudence 
and  activity,  that  our  Saviour  once  observed,  "  the 
children  of  this  world  arc,  in  their  generation,  wiser 
than  the  children  of  light,"     Their  deadness  consists. 


124  Depravity  of  Human  Nature,       [Serm.  X, 

jiot  in  the  want,  but  in  the  perversion  of  the  intellectu- 
al powers  :  And  their  recovery  consists,  not  in  the 
creation  of  new  faculties,  but  in  the  holy  direction  of 
the  faculties  which  they  have.  They  are,  then,  to  be 
addressed  as  rational  beings  ;  truth  is  to  be  placed  be- 
fore them  ;  arguments  are  to  be  proposed  to  them  ; 
the  terrors  of  the  law  are  to  be  applied  for  their  awak- 
ening ;  and  the  invitations  of  the  gospel  are  to  be  urg- 
ed for  their  encouragement.  *'  Come,  and  let  us  rea- 
son together,"  says  the  Almighty  to  a  wicked  and  de- 
generate people.  "  Paul,"  in  the  presence  of  Felix, 
*'  reasoned  of  righteousness,  temperance  and  a  future- 
judgment."  His  design  in  his  preaching  was,  "  to 
open  men's  eyes,  and  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God." 

We  are  not  from  this  description  to  infer  that  sin- 
ners, in  a  state  of  unregeneracy,  are  on  account  of  their 
deadness  excusable  for  continuing  in  that  state  ;  for 
as  the  state  itself  is  criminal,  continuance  in  jt  is  con- 
,tinued  and  increasing  criminality. 

Nor  are  vye  from  the  use  of  such  metaphors  to  con- 
ckide,  that  sinners  under  the  gospel  can  do  nothing  to 
their  conver->ion,  more  than  the  dead  to  their  resur- 
rection ;  and  theit  therefore  it  is  improper  and  absurd 
to  exho«  t  them  to  repentance  ;  for  with  such  exhorta- 
tions the  scripture  every  where  abounds. 

It  is  often  asked,  whether  the  unregenerate  can  do 
any  thing  of  themselves,  which  has  a  tendency  to  their 
conversion  ?  But  the  answer  is.  They  who  enjoy  the 
gospel  are  not  left  to  thtfmselves.  If  you  suppose  a 
jnan  under  the  power  of  vicious  inclinations,  and  at 
the  same  time  destitute  of  all  means  of  religious  knowl- 
edge, and  without  any  influence  from  the  spirit  of  God, 
you  then  have  the  idea  of  a  sinner  properly  left  to  him- 
self. But  this  is  not  your  case.  You  have  the  gospel 
in  your  hands  ;  and  it  is  daily  proclaimed  in  your 
hearing  There  is  an  agency  of  the  divine  Spirit  at" 
tending  it ;  and  you  have  been,  and,  we  hope,  still  are 


Serm.  X  ]  Depravity  of  Human  Nature,       125 

in  some  degree  the  subjects  of  this  agency.  With 
these  advantages,  there  is  something  which  you  may 
do.  Confound  not  your  case  with  that  of  uninstructed 
Heathens  ;  for  God  has  made  your  case  different  from 
theirs.  In  respect  of  the  awakening  and  convincing 
motions  of  the  Spirit,  as  well  as  in  regard  of  external 
means,  God  has  been  beforehand  with  you.  He  has 
granted  them  before  you  sought  them.  He  has  knock- 
ed at  your  door,  before  you  invited  him  to  come  in. 
He  still  stretches  out  his  hand  to  the  disobedient  and 
g-iinsaying.  When  the  gospel  is  called  a  ministration 
of  the  Spirit,  and  the  Spirit  is  said  to  be  ministered  to 
men  in  the  hearing  of  faith-— when  Christ  is  said  to 
^tand  at  their  door  and  knock,  that  they  may  hear  and 
open  to  him — when  the  Spirit  is  said  to  strive  with 
the  wicked — when  God  promises  that  he  will  pour  out 
his  spirit  on  the  offspring  of  his  people — when  sinners 
are  reproved  for  having  always  resisted  the  Holy 
Ghost  ;  and  when  they  who  oppose  the  gospel,  arc 
said  to  do  despite  to  the  spirit  of  grace  ;  it  is  plainly 
supposed  and  implied  that  there  is  an  operation  of  the 
Spirit,  which  attends  the  publication  of  the  gospel,  and 
which  is  commonly  afforded  to  them  who  hear  the 
word  of  salvation  ;  and  that,  in  consequence  of  this, 
they  are  capable  of  such  an  attendance  on  the  instituted 
means  of  religion,  as  may  hopefully  issue  in  their  real 
conversion. 

It  is  sometimes  asked,  whether  any  thing  done  by  an 
unregenerate  person  can  be  acceptable  to  God  ?  The 
answer  depends  on  the  meaning  of  the  w  ord  acceptable. 
If  hereby  is  intended  that  which  intides  to  a  future  re- 
ward, the  answer  must  certainly  be  in  the  negative. 
But  if  by  this  is  meant  that  \^hich,  by  the  gracious  ap- 
pointment of  God,  may  be  useful  in  order  to  obtain 
the  renewing  influences  of  the  divine  Spirit  ;  doubt- 
less, in  this  sense,  something  may  be  done  which  is 
acceptable. 


126  Depramty  of  Human  Nature.      [Serm.  Xo 

But  is  not  every  thing,  done  by  the  unregenerate, 
wholly  sinful  and  abominable  in  the  sight  of  God  ?  In 
answer  to  this  inquiry,  let  it  be  observed,  that  the  un. 
regenerate  have  the  natural  principles  of  hope  and  fear 
•■ — these  principles,  in  awakened  sinners,  are  put  in 
motioi  by  the  application  of  the  divine  word  and  the 
operations  of  the  holy  Spirit.  Now  those  prayers  for 
mercv,  those  watchings  against  sin,  those  reformations 
of  life,  and  that  attendance  on  means,  to  which  sinners 
are  excited  by  the  influence  of  the  word  and  Spirit  of 
God,  cannot  be  called  vjholly  sinful,  ov  perfectly  abom- 
inable in  his  sight.  God  does  not  abomniate  the  work 
of  his  own  Spirit, 

There  is  certainly,  then,  more  hope  of  their  obtain^ 
ing  salvation  in  the  use,  than  in  the  neglect  of  appoint- 
ed means.  Hence  they  are  called  upon  to  "  awake  and 
arise  from  the  dead" — "  to  repent  and  turn  to  God" — 
*'  to  make  them  a  new  heart,  and  a  new  spirit." 

Farther  :  From  the  metaphor  used  in  the  text  we 
are  not  to  coticlude,  that  all  sinners  are  alike  ;  for 
though  all  are  in  a  sense  dead,  yet  some  are  under  a 
greater  death  thun  others.  The  metaphor  is  usuallv  in 
scripture  applied  to  sinners  of  the  most  vicious  charac- 
ter. When  we  speak  of  human  nature,  as  totally  de- 
praved, we  mean  only  a  total  destitution  of  real  holi- 
ness ;  not  the  highest  possible  degree  of  vitiosity. 
Native  depravity  may  doubtless  be  increased  by  posi- 
tive habits.  In  order  to  denominate  one  a  sinner,  it  is 
not  necessary  that  he  should  be  as  bad  as  possible. 
We  are  not  to  conclude  our:;elves  holy  and  regenerate 
merely  because  we  cannot  find  cuery  vicious  disposi- 
tion operating  in  us  to  the  greatest  imaginable  degree. 
Though  natural  death  does  not,  yet  spiritual  death 
does,  admit  of  deg-ees. *  Evil  men  wax  worse  and 
worse  ;  add  si/i  to  sin,  and  treasure  up  wrath  against 
the  day  of  wrath. 

But  though  we  may  not  overstrain  this  metaphor, 
yet  there  is  an  undoubted  propriety  in  the  application 


Serm.  X.]  Depramy  of  Human  Nature.       12f 

which  the  Apostle  makes  of  it.      The  moral  state  of 
wicked  men  much  resembles  a  state  of  natural  death. 

They  may  be  said  to  be  dead,  in  respect  of  their  stu- 
pidity.  We  read  of  some,  who  are  past  feeling — whose 
conscience  is  scared — who  have  eyes  which  see  not, 
and  ears  which  hear  not,  and  a  heart  which  is  waxed 
gross.  This  is,  in  a  high  degree,  the  case  of  some 
sinners,  and  more  or  less  the  case  of  all,  until  they  are 
awakened  by  the  grace  of  God.  Look  around  ;  how 
easy  and  secure  do  multitudes  appear  !  H^w  unaffected 
with  the  most  important  concerns  !  Hiw  unmoved  at 
the  most  awful  threatcnings  !  How  indifferent  about  the 
consequences  of  their  sins  !  Their  hearts  are  like  a 
mortified  limb,  which  feels  no  pain  under  the  scarify- 
ing knife. 

They  are  represented  as  wanting  spiritual  senses — 
they  savor  the  things  of  the  world  ;  not  the  things 
which  are  of  God.  They,  indeed,  love  the  effects  of 
God's  goodness  to  them  ;  but  they  delight  not  in  his 
character,  as  a  holy,  just  and  foithful  Being.  They 
desire  heaven,  under  the  general  notion  of  a  very  happy 
place  ;  but  desire  not  that  which  makes  heaven  a  hap- 
py place,  the  presence  of  the  holy  God,  the  society  of 
holy  beings,  and  employment  in  holy  services.  They 
have  not  a  proper  relish  for  God's  worship,  ordinances 
and  word.  They  may,  indeed,  be  pleased  with  them 
in  some  respects.  We  read  of  a  wicked  people,  who 
took  delight  in  approaching  to  God,  and  to  whom 
God's  word  was  as  a  lovely  song  of  one  that  had  a 
pleasant  voice,  and  could  play  well  on  an  instrument. 
They  may  feel  a  natural  pleasure  in  certain  mechanical 
emotions  of  the  passions  excited  by  objects  presented 
to  the  sight,  or  by  sounds  which  strike  the  ear  ;  as  the 
artificial  tears  from  the  image  of  the  Virgin  Mary  will 
melt  down  an  assembly  of  Catholics  ;  or  as  a  concert 
of  musical  instruments  will  enraptuie  the  hearers  :  But 
they  relish  not  the  word  and  ordinances  of  God,  con- 
sidered as  means  of  holiness,   and  as  designed  to  con- 


128  Depravity  of  Human  Nature.       [Serm.  "^^^ 

vince  them  of  their  sins,  and  brin^  them  to  repentance.! 
They  long  not  for  the  pure  milk  of  divine  ordinances, 
as  the  means  of  spiritual  nutrition  and  increase.  If  the 
word  dibpensed  comes  home  to  tlieir  conscience,  they 
are  offended.  They  lose  the  music  of  the  pleasant 
song,  and  talk  against  it  by  the  walls,  and  in  the  doors 
of  their  houses. 

They  resemble  the  dead  in  the  want  of  liital  ivannth. 
If  they  have  any  fervor  in  religion,  it  is  about  the 
forms  and  externals  of  it,  or  about  some  favorite  senti- 
ments, which  they  find  well  adapted  to  soothe  their 
€onsciences  ;  not  about  those  things  in  which  the 
power  of  religion  consists.  Here  they  are  formal  and 
indifferent. 

The  motions  of  their  souls  are  not  toward  heaven, 
but  toward  earth.  They  mind  the  things  of  the  flesh  ; 
not  the  things  of  the  spirit. 

As  death  deforms  the  body  ;  so  sin  destroys  the 
beauty  of  the  soul.  It  darkens  the  reason,  perverts  the 
judgment,  and  disorders  the  affections.  Thus  to  be 
carnally  minded  is  death. 

Sinners  may  be  denominated  as  dead,  as  they  arc 
worthy  of,  and  exposed  to  eternal  punishment.  This 
ii  in  scripture  often  called  death,  because  it  is  the  sepa- 
ration of  the  soul  from  God  and  heaven,  from  happi- 
ness and  hope,  from  all  good,  and  unto  ail  evil.  This 
is  a  death,  which  awaits  the  impenitent,  "  He  who 
believeth  not  is  condemned  already — the  wrath  of  God 
abideth  on  him." — There  is  no  deliverance,  but  by- 
faith  in  Jesus  Christ.  The  opportunity  for  this  deliv- 
erance is  short  and  precarious.  Hence  the  impenitent 
may  be  called  dead  men,  in  regard  of  their  daily  ex- 
posedness  to  everlasting  death.     1  proceed  to  observe, 

II.  The  Apostle  describes  these  sinners  of  the  Gen- 
tiles, as  having  "  walked  according  to  the  course  of 
this  world."  They,  like  dead  carcasses,  swam  down 
the  stream  of  common  custom,  and  were  carried  away 
with  the  general  current  of  vice  and  corruption. 


Sbrm.  X.]       Depravity  of  Human  Nature.  129 

There  is  in  ungodly  men  a  general  disposition  to 
follow  the  way  of  the  world.  Hence  these  cautions 
and  exhortations  to  professing  christians  ;  "Be  not 
conformed  to  this  world  ;  but  be  ye  transformed  by 
the  renewing  of  your  mind."—"  Walk  not  as  other 
Gentiles  walk,  in  the  vanity  of  their  mind  ;  but  put  off 
the  old  man,  and  put  on  the  new  man." — "  Keep 
yourselves  from  this  untoward  generation." — "  Be 
blameless  and  harmless,  in  the  midst  of  a  crooked  and 
perverse  nation." 

Most  men  have  a  general  idea,  that  there  is  such  a 
thing  as  religion,  and  that  it  is  a  matter  of  some  im- 
portance to  the  human  race.  So  obvious  is  this  senti- 
ment, that  few  can  wholly  suppress  it,  or  reason  them- 
selves out  of  it.  But  what  religion  is,  and  wherein  it 
consists,  there  are  many  who  seldom  inquire  ;  and  per- 
haps never  examine  with  any  degree  of  attention.  The 
opinions,  which  are  most  prevalent,  they  implicitly 
adopt  ;  and  join  themselves  to  this  or  that  profession, 
or  to  none  at  all,  because  others  around  them  do  so. 
Many,  no  doubt,  believe  Christianity  in  the  same  im- 
plicit manner,  in  which  the  Ephesians  worshipped  Di- 
ana *'  the  great  goddess,  whom  all  Asia  and  the  world 
worshipped."  They  are  of  this,  or  that  denomination, 
rather  than  another,  not  because  their  own  inquiry  de- 
cides in  its  favor,  but  only  because  the  way  of  the 
world  gives  it  the  preference.  Such  implicit  believ- 
ers, having  no  fixed  principles  of  their  own,  are  easily 
carried  about  by  every  new  wind  of  doctrine  that 
springs  up.  Such  opinions  as  flatter  their  ungodly 
lusts,  or  pacify  their  guilty  consciences,  they  warmly  em- 
brace. That  scheme  of  doctrine,  which  will  make  con- 
verts without  exacting  reformation,  and  will  give  as- 
surance without  putting  them  to  much  labor,  they 
highly  approve.  The  path  which  will  lead  men  to 
heaven  with  little  selfdenial,  they  readily  pursue. 

There  are  many,  who  blindly  follow  the  example??  . 
of  the  world.     Whether  such  a  practice  is  right  or 
Vol.  III.  R 


ISO  Depravity  of  Human  Nature.     [S£rm.  X. 

wrong,  they  take  little  pains  to  examine.  It  is  enough, 
that  they  see  many  who  adopt  it.  If  their  conscience 
condemns  it,  still  they  will  rather  retain  it,  than  dissent 
from  the  fo&hionable  world.  They  have  not  fortitude 
to  withstand  the  ridicule  of  profane  wits.  They  had 
rather  incur  the  censure  of  their  own  minds,  and  the 
displeasure  of  their  God,  than  stand  distinguished  by  a 
singularity  in  virtue.  It  is  a  noble  resolution,  which, 
in  times  of  general  corruption,  will  say,  '•  Depart  from 
me,  ye  evil  doers,  for  I  will  keep  the  commandments 
of  my  God." — "If  it  seem  evil  to  you  to  serve  the 
Lord,  choose  ye,  this  day,  whom  ye  will  serve  :  But, 
as  for  me,  I  will  serve  the  Lord." 

III.  The  Apostle  represents  these  Ephesians,  in 
their  Heathen  state,  as  walking  "  according  to  the 
prince  of  the  power  of  the  air,  the  Spirit  that  now  work- 
eth  in  the  children  of  disobedience." 

The  scripture  teaches  us,  that  God,  before  he  made 
man,  created  a  superior  order  of  intelligences,  whom 
he  placed  in  a  state  of  probation  ;  and  that,  of  this  or- 
der a  vast  number,  revolting  from  his  government, 
were  thrust  out  of  heaven,  their  ancient  habitation  ; 
and  are  novv^  reserved  in  chains,  under  darkness,  to  the 
judgment  of  the  great  day,  when  they  will  receive  the 
full  measure  of  the  punishment  due  to  their  rebellion, 
being  cast  into  the  place  prepared  for  that  purpose. 
The  opinion  of  Jews  and  Heathens,  that  evil  spirits 
inhabited  the  lower  regions  of  our  atmosphere,  seems 
to  be  favored  by  the  Apostle,  who  calls  the  devil  **  the 
prince  of  the  power  of  the  air"— and  evil  spirits  *'  the 
rulers  of  the  darkness  of  this  world."  And  by  our 
Saviour,  who  calls  them  *'  the  power  of  darkness.'* 

These  evil  spirits  are  said  '*  to  work  in  the  children 
of  disobedience" — "  to  enter  into  them" — "  fill  their 
hearts" — "  lead  them  captive  at  their  will."  And  the 
wickedness  which  prevails  in  the  world  is  ascribed  to 
tJiem,  in  such  terms  as  import,  that  the}  have  much 
iafluence  in  its  existence  and  contuiuauce.     Wicked 


.  Ss|(M.  X.j  Depravity  of  Human  Nature,       131 

%mtti  are  said  to  be  "  of  the  devil."     They  are  called 

"  his  children."     The  promoters  of  error  and  vice  are 

denominated  '*  the  ministers  of  Satan.""    And  the  place 

*where  wickedness  and  corruption  abound  is  marked  as 

"  Satan's  seat." 

These  spirits  often  tetnpt  the  godly  ;  but  in  the  child- 
ren of  disobedience  they  are  said  to  enter,  to  dwell,  to 
vjork,  to  exercise  an  energy,  an  inwrought  power  ;  for 
these  yield  themselves  to  their  influence. 

The  number  of  evil  spirits  is  very  great  ;  but  there 
is  one  distinguished  from  the  rest,  and  called  the  devil, 
Satan,  the  prince  of  devils,  the  prince  of  the  power 
of  the  air.  The  others  are  called  his  angels  and  minis- 
ters. 

These  Ephesians,  before  the  gospel  came  among 
them,  "  walked  accoi;ding  to  the  prince  of  darkness." 
.They  doubtless,  like  other  Heathens,  not  only  obeyed 
his  suggestions  and  did  his  works,  but  paid  worship 
and  did  sacrifice  at  his  alter.  The  Heathen  world  is 
represented  as  the  kingdom  of  Satan  ;  and,  on  account 
of  the  influence  which  he  had  in  it,  and  the  homage 
which  he  received  from  it,  he  is  called  the  god  of  it. 
.That  direction  of  the  Apostle,  concerning  an  excom- 
municated person,  "  that  he  should  be  delivered  unto 
Satan,"  probably  intends,  that  he  should  be  cast  out  of 
Christ's  church  into  the  world,  which  is  the  kingdom 
of  Satan  ;  or  should  be  considered  as  a  Heathen,  "one 
who  had  revolted  from  Christ,  and  joined  himself  again 
to  the  kingdom  of  darkness. 

The  influence  of  Satan,  though  greatly  diminished 
where  the  gospel  comes,  yet  is  not  wholly  extinguish- 
.ed.  He  still  works  in  the  ungodly  ;  and  even  the 
saints  he  desires  to  have,  that  he  may  sift  them  as  wheat 
— may  agitate  and  vex  them  with  his  temptations.  In 
what  manner  he  works  in  the  ininds  of  men,  it  is  difli- 
cult  for  us  to  say  ;  but  the  medium  of  his  access  seems 
to  be  their  passions  and  lusts,  which  he  inflames  by 
suggesting  evil  thoughts,  or  by  painting  images  on  the 


132  Depravity  of  Human  Nature,       [Serm.  X. 

fancy.  It  was  by  the  avarice  of  Judas,  and  of  Ananias, 
that  he  entered  into  them  and  filled  their  hearts.  They.^ 
who  have  pleasure  in  unrighteousness,  are  the  persons 
to  whom  he  comes  with  all  deceivableness  of  unright- 
eousness, and  in  whom  he  works  strong  delusions. 
They  who,  departing  from  the  right  way,  give  heed  to 
seducing  spirits — they  who,  laying  aside  the  plain  in- 
structions of  scripture,  yield  themselves  up  to  the  pow- 
er of  a  heated  imagination,  and  to  the  conduct  of  de- 
ceitful workers,  are  the  persons  to  whom  Satan  trans- 
forms himself  into  an  angel  of  light.  That  we  may  se- 
cure ourselves,  then,  from  his  subtle,  influence,  we 
must  mortify  our  lusts,  rule  our  passions,  restrain  the 
wild  sallies  of  fancy,  and  follow  the  plain  dictates  of 
divine  revelation.  Our  mother  Eve  was  not  drawn  in- 
to disobedience,  until  she  began  to  listen  to  the  devil's 
perverse  interpretation  of  God's  command,  and  to  im- 
agine there  might  be  in  it  some  hidden  sense,  v^hich 
her  own  sagacity  had  not  discovered.  The  Apostle 
expresses  his  concern  for  the  Corinthians,  *'  lest,  as  the 
serpent  beguiled  Eve  through  his  subtilty,  so  their 
minds  should  be  corrupted  from  the  simplicity  that  is 
in  Christ. 

IV.  The  Apostle  says,  *'  We  all  in  time  past,  had 
our  conversation  among  the  children  of  disobedience, 
in  the  lusts  of  the  flesh,  fulfilling  the  desires  of  the 
flesh  and  of  the  mind." 

The  wickedness  of  sinners  consists,  not  merely  in 
their  evil  works,  but  especially  in  the  corrupt  disposi- 
tions which  prompt  them  to  those  works. — These  dis- 
positions are  of  two  sorts  ;  "  the  lusts  of  the  Jiesh  ; 
and  the  desires  o{\\\t  flesh  and  of  the  mind  ;^^  or  of  the 
fleshly  mind — the  mind  sunk  into  a  sensual  frame,  and 
devoted  to  carnal  interests. 

The  lusts  of  the  fleshy  properly  so  called,  are  the 
vices  of  sensuality,  which  have  their  origin  immediate- 
ly from  the  flesh  ;  such  as  intemperance,  uncleanness, 
debauchery  and  excess  of  riot.     The  desires  of  the 


Seku,  X.]      Depravity  of  Human  Nature.  133 

fleshly  mind  are  the  lusts  which  arise  from  the  corrup- 
tion of  the  mind  in  its  connexion  with  flesh  ;  such  as 
pride,  malice,  envy,  wrath,  hatred,  ambition  and  covc- 
tousness.  These  two  sorts  of  sins  the  Apostle  distin- 
guishes in  his  epistle  to  Titus.  "  We  once  served  di- 
vers lusts  and  pleasures — and  we  lived  in  malice  and 
envy,  hateful,  and  hating  one  another." 

The  Apostle  says,  *'  We  ^//had  our  conversation  in 
the  lusts  of  the  flesh." 

Every  unrenewed  person  is  under  the  power  of  a 
carnal  mind.  No  man,  indeed,  lives  in  the  indulgence 
of  every  lust  ;  for  some  lusts  are  inconsistent  with 
others  ;  and. that  which  predominates  will  naturally  ex- 
clude those  which  oppose  the  gratification  of  itself. 
Covetousness  makes  some  men  temperate  ;  and  pride 
makes  others  liberal.  The  denial  of  particular  lusts  is 
not  a  conclusive  evidence  of  a  sanctified  heart.  If  any 
man  be  in  Christ,  he  is  a  new  creature,  all  things  are 
become  new."  Though  no  man  indulges  every  vice, 
yet  every  unregenerate  man  obeys  the  carnal  mind  in 
some  way  or  other  ;  and  whoever  is  under  the  domin- 
ion of  any  ungodly  lust,  vicious  habit,  or  evil  passion, 
is  in  a  state  of  unregeneracy. 

V.  The  Apostle  adds,  "  We  were  by  nature  child- 
ren of  wrath,  even  as  others."  The  words  are  paral- 
lel to  those  in  the  5th  chapter  ;  "  No  unclean  person 
or  covetous  man,  who  is  an  idolater,  hath  any  inherit- 
ance in  the  kingdom  of  Christ  and  of  God. — Let  not 
uncleanness  or  covetousness  be  once  named  amona: 
you,  for  because  of  these  thmgs,  cometh  the  wrath  of 
God  upon  the  children  of  disobedience." 

The  Apostle  here  expressly  warns  us,  that  the  in- 
dulgence of  carnal  lusts  and  passions  brings  on  men 
the  urath  of  God.  A  mind  sunk  into  carnality  is  in- 
capable of  a  rational  feliqity  ;  it  is  miserable  in  itself, 
and  from  its  own  corruption  and  perverseness. 

Man  is  by  the  Author  of  his  nature  endued  with  rea- 
son, as  the  superior,  presiding  faculty.     If  this  is  sub- 


|S4  Depravity  of  Human  Nature,       [Serm.  X, 

Jected  to  the  lusts  and  passions,  the  order  of  nature  is 
inverted,  the  law  of  creation  violated,  and  the  Creator 
dishonored  and  offended. 

Let  no  man  plead,  that  by  fulfilling  the  lusts  of  the 
flesh  and  of  the  mind,  he  follows  nature.  The  Apostle 
teaches  us,  that  our  nature  is  corrupted  ;  and  therefore 
our  business  is  not  to  obey  its  propensities,  but  to  rec- 
tify its  disorders.  We  are,  by  nature,  children  of  dis- 
obedience and  of  uTath. — We  come  on  the  stage  of 
the  world,  with  such  an  innate  depravity,  as  draws  us 
into  evil  and  exposes  us  to  misery.  Now  if  our  nature 
is  depraved  and  the  mind  become  carnal,  then  mere 
propensity  and  blind  inclination  cannot  be  a  rule  to 
guide  our  conduct.  Reason  must  preside  over  the 
passions  ;  and  that  it  may  preside  with  equity,  it  must 
take  its  directions  from  the  light  which  God  has  given 
in  the  gospel.  The  work  of  renovation  restores  rea- 
son to  its  place,  and  brings  the  fiesh  under  its  domin- 
ion. 

By  the  word  nature ^  in  our  text,  some  understand 
habit  ;  and  suppose  the  Apostle  to  mean,  *'  that  by 
custom  and  practice  we  are  becorne  children  of  wrath, 
having  fulfilled  the  desires  of  the  flesh."  But  if  we 
admit,  that  by  nature  the  Apostle  intends  habit,  slill 
the  same  conclusion  will  follow,  that  human  nature  is 
in  a  state  of  depravity  ;  for  he  says,  '*  We  all  had  our 
conversation  in  the  lusts  of  the  flesh,  fulfilling  the  de- 
sires of  the  flesh  and  mind,  and  were  children  of 
wrath."  If  this  is  the  character  oi  aU  men,  until  they 
are  renewed  by  grace,  we  must  suppose,  that  some 
moral  disorder  has  taken  place  in  our  nature  ;  other- 
wise we  cannot  account  for  this  universal  prevalence  of 
wickedness.  If  there  were  in  the  mind  no  evil  bias, 
but  all  were  inclined  rather  to  virtue,  than  to  vice,  why 
are  there  not  some — a  it\N  at  least — who  escape  these 
evil  habits,  and  obtain  salvation  without  a  renewal  of 
their  nature  ?  Whatever  be  the  sense  of  this  particular 
word,  the  general  doctrine  is  the  same,  that  all  have 


Serm.  X.]  ttepravity  of  Human  Nature,      I3f 

sinned  ;  and  all  need  renovation  by  the  Spirit,  and- 
pardon  through  the  blood  of  Jesus  Christ. 

We  see,  from  the  Apostle's  description,  what  is  the 
awful  condition  of  impenitent  sinners.  They  are  dead 
in  their  sins,  and  condemned  to  eternal  death.  They 
follow  the  corrupt  ways  of  a  guilty  world  ; — they  are 
led  captive  by  Satan  ; — they  are  slaves  to  the  lusts  of 
the  flesh  and  the  passions  of  the  mind  ; — they  are  un- 
der the  wrath  of  a  holy  God.  O  sinners  can  you  be- 
lieve that  this  is  your  condition,  and  yet  remain  in 
thoughtless  security  ?— -Awake  :  Flee  from  the  wrath 
to  come  ;  lay  hold  on  the  hope,  which  the  gospel  sets 
before  you. 

Some  perhaps,  will  say,  "  This  description  agreed 
well  to  the  character  and  condition  of  those  ancient 
Heathens,  but  it  will  not  apply  to  us,  who  enjoy  the 
gospel,  for  we  have  never  run  to  such  excesses  in 
vice  as  they  had." 

Be  it  so  :  Yet  remember,  that  this  gospel  is  the  gift 
of  God,  and  for  it  you  are  accountable.  If  you  have 
not,  like  them,  abandoned  yourselves  to  the  grossest, 
forms  of  vice  ;  it  is  because  you  have  been  placed  un- 
der superior  light,  and  enjoyed  a  happier  education. 
Bless  God  who  has  made  you  to  differ  ;  and  consider 
also,  that,  under  your  circumstances,  less  degrees  of 
vice  may  involve  you  in  equal  guilt  with  them.  If  you 
have  that  knowledge  of  God  and  religion— those  mo- 
tives and  encouragements  to  virtue — those  discoveries 
of  the  wrath  of  God  against  all  ungodliness  and  un- 
righteousness of  men — those  hopes  of  pardon  and  grace 
through  a  Saviour,  which  they  never  had,  then  the  ex- 
cuses which  might  be  pleaded  for  them,  cannot  be  ad- 
mitted for  you.  And  if  they  were  children  of  wrath, 
because  they  walked  according  to  the  course  of  this 
world,  indulging  the  lusts  of  the  flesh  and  the  desires 
of  the  mind,  how  much  more  are  you  children  o* 
wrath,  while  you  walk  like  them. 


}S6  Depravity  of  Human  Nature.       [Serm.  X. 

Remember  too,  that  though  you  may  not  have  in- 
dulged all  the  lusts  and  vices,  which  some  others  have 
done,  yet,  if  you  are  children  of  disobedience,  you  can 
no  more  be  saved  without  renovation  of  heart  and  re- 
pentance of  sin,  than  they  can. — And  repentance,  in 
its  general  nature,  must  be  the  same  in  you,  as  in 
them  ;  even  a  change  of  heart  from  the  love  of  sin,  to 
the  love  of  God^s  commands.  If  you  think  this  re* 
pentance  necessary  for  some  gross  sinners,  know,  it  is 
as  necessary  for  you,  as  for  them. — If  you  believe, 
that  great  sinners  are  children  of  wrath,  know,  that  all 
sinners  are  such.  And  such  are  you,  while  the  love 
of  sin  reigns  in  your  hearts,  although,  by  the  restraints 
of  God's  Providence  and  grace,  you  have  been  kept 
back  from  some  presumptuous  sins.  Think  seriously 
on  your  guilt  and  danger,  and  apply  to  God,  who  is 
rich  in  mercy,  that  he  would  quicken  you  together 
with  Christ,  and  raise  you  up,  and  make  you  to  sit  to- 
gether with  him  in  heavenly  places  :  For  by  grace  ye 
are  saved. 


aer 


SERMON  XL 


Believers  quickened^  raised  and  exalted  with  Christ* 


EPHESIANSii.  4,  5,  6,  7. 

Slit  Godj  who  is  rich  in  mercy,  Jbr  his  great  love  vjherevrith  he  Icrv 
ed  us,  even  when  ive  were  dead  in  «?«»,  hath  quickened  7/s  togeth- 
er I'jith  Christy  (by  grace  ye  arc  saved)  arid  hath  raised  us  uft. 
together,  a?id  made  us  sit  together  in  heavenly  places  in  Christ 
Jesus,  that  in  the  ages  to  come  he  might  shew  the  txceeding  rich* 
cs  of  his  grace  in  his  kindness  toward  us  by  Jesus  Christ. 

IN  the  preceding  verses,  our  Apostle  describes 
the  deplorable  state  in  which  the  gospel  found  the 
Ephesians  and  other  Gentile  nations,  when  it  first  came 
among  them. 

In  the  words  now  read  we  shall  contemplate,  the 
happy  change  which  the  gospel  made  in  them — the 
rich  mercy  of  God  in  effecting  this  change — and  the 
General  purpose  of  God's  particular  mercy  to  them. 

I.  We  M  ill  consider  the  happy  change  \a  hich  the 
gospel  made  in  the  Ephesians — a  change  not  peculiar 
to  them,  but  common  to  all  sincere  believers.  "  He 
hath  quickened  us,  raised  us  up,  and  made  us  sit  to- 
gether vvith  Christ. 

1.  He  hath  quickened  us,  or  made  us  alive   with 
Christ,  in  opposition  to  the  state   before  described, 
when  we  were  dead  in  trespasses  and  sins. 
Vol.  ni.  s 


138  Belie'oers  quickened,  raised,  ^c,    [Serm.  XL 

True  Christians  are  alive,  as  they  have  spiritual  sen- 
ses and  appetites. 

The  eyes  of  their  understanding  are  enlightened  to 
discern  the  things  of  the  spirit  of  God  in  their  truth  and 
importance.  They  look  at  things  future  and  unseen, 
and  regard  them  as  real  and  present. 

The  heart  of  stojie  is  changed  into  a  tender  and  sen- 
sible heart.  They  can  now  be  j^zVrc^c?  with  the  con- 
viction, and  pained  with  the  burden  of  sin  ;  ihty  feel 
their  weakness  and  need  of  grace  to  help.  They  trem- 
blc  at  God's  word,  and  are  afraid  of  his  judgments. 
They  are  iioatchful  against  temptations,  and  when 
sin  surprises  them,  their  hearts  smite  them  with  godly 
sorrow. 

They  sa'uor  the  things  which  are  of  God.  Having 
tasted  that  he  is  gracious,  they  hunger  and  thirst  after 
fresh  supplies  of  his  grace,  and  desire  the  sincere  milk 
of  his  word,  that  they  may  grow  thereby. 

They  are  ferment  in  spirit,  serving  the  Lord — zeal- 
ous to  repent,  and  to  maintain  good  works — careful  to 
know,  and  active  to  do  God's  will — solicitous  to 
secure  his  favor,  and  stand  approved  in  his  sight. 

They  have  spiritual  motions.  The  divine  principle 
within  them  directs  their  thoughts  toward  God,  and 
their  course  toward  heaven.  They  w^alk  with  God  in 
newness  of  life-— they  run  the  way  of  his  command- 
ments. Waiting  on  the  Lord,  they  renew  their 
strength,  mount  up  with  wings  as  eagles  ;  they  run 
and  are  not  weary  ;  they  walk  and  faint  not. 

They  have  ^y\x\\.\x^  pleasures,  which  once  they  w^ere 
unacquainted  with — pleasures  resulting  from  a  sense  of 
God's  favor — from  a  consciousness  of  sincerity — from 
a  hope  of  immortality — from  a  victory  over  sin — from 
communion  with  God — and  from  anticipations  of 
glory. 

They  possess  spiritual  powers.  Strengthened  with 
might  by  the  spirit  in  the  inner  man,  they  can  bear  af- 
flictions with  patience — meet  dangers  with  fortitude — 


Serm.  XI.]     Belicijcrs  quickened,  raised  ^c.  13f 

perform  duty  with  cheerfulness — and  encounter  temp- 
tations with  success. 

They  grow  in  grace.  Sensible  of  the  imperfection  of 
all  their  attainments,  they  desire  to  abound  more  and 
more  in  knowledge,  faith,  love,  and  every  good  work, 
and  to  reach  the  stature  of  perfect  men  in  Christ. 

The  Apostle  says,  *'  We  are  quickened  together 
niiiih  Christ.'''' 

Our  spiritual  life  comes  through  him.  "  He  bare 
our  sins,  that  we,  being  dead  to  sin,  should  live  to 
righteousness."  It  is  through  his  atonement  and  in- 
tercession,  that  God  grants  the  external  means  of  hfe,, 
and  hi>  quickening  Spirit  to  attend  fhem.  "  We  are 
saved  by  the  renewing  of  the  Holy  Ghost,  which  God 
has  shed  on  us  through  Christ." 

The  spiritual  life  in  believers  is  conformed  to  Christ, 

They  have  the  same  mind  which  was  in  him.     His 

life  is  manifested  in  them.     Hence  he  is  said  to  be 

formed  in  them,  and  they  are  said  to  grow  up  in  all 

things  into  him. 

2.  God  hath  raised  us  up  together  with  Christ. 

O  1  the  certainty  of  his  resurrection  depends  the 
credit  of  the  gospel.  *'  If  he  be  not  risen,  our  preach- 
ing is  in  vain,  and  your  ftiith  is  also  vain.''  This  be- 
ing the  foundation  of  the  christian  fdith,  God  took  care 
that  it  should  be  firmly  established  by  the  circum- 
stances of  the  fact — by  the  testimony  of  angels  and 
men — of  friends  and  enemies — by  numerous  miracles 
— and  by  the  fulfilment  of  divers  predictions  of  the  an- 
cient prophets  and  of  the  Saviour  himself.  Hence  the 
Apostle  says,  "  He  was  declared  to  be  the  Son  of  God 
'with  power y  by  his  resurrection  from  the  dead. 

God  is  said  to  have  raised  up  believers  with  him^ 
The  past  time  is  used  for  tliQ  future  to  express  the  cer. 
tainty  of  the  event. 

His  resurrection  is  the  proof  and  the  pattern  of  theirs. 

It  is  the  j&roo/' of  theirs.  "  Now  is  Christ  risen  and 
become  the  first  fruits  of  them  that  slept,"     The  first 


140        Believers  quickened,  raised  ^c.      [Serm.  XI. 

fruits  are  the  pledge  of  the  harvest.  *'  He  is  the  head 
of  the  body,  the  church,  who  is  the  beginning,  the  first 
born  from  the  de.id."  If  the  head  is  raised,  the  mem- 
bers united  to  it  will  rise  also.  "  If  we  believe,  that 
Jesus  died  and  rose  again,  even  so  them  that  sleep  in 
Jesus,  will  God  bring  with  him."  Christ's  resurrec- 
tion shews  our  resurrection  to  be  possible,  and  it  con- 
firms the  truth  of  the  gospel,  which  declares  the  event 
to  be  certain.  '*  God  has  begotten  us  to  a  lively  hope 
by  the  resurrection  of  Christ."  On  the  ground  of  this 
assurance,  believers  are  said  to  be  raised  with  him. 

His  resurrection  is  the  pattern  of  theirs.  "  We  look 
for  a  S.iviour  from  heaven,  vvho  shall  change  our  vile 
body,  that  it  may  be  fashioned  like  to  his  glorious 
body."  Being  planted  together  in  the  likeness  of  his 
death,  we  shall  spring  up  also  in  the  likeness  of  his 
resurrection."     The  Apostle  adds, 

3.  God  hath  made  us  sit  together  in  heavenly  places 
in  Christ. 

Christ's  entrance  into  heaven,  is  a  full  proof  of  the 
final  salvation  of  believers.  He  as  their  friend  and  pat- 
ron is  gone  to  prepare  a  place  for  them  ;  to  take  pos- 
session of  the  purchased  inheritance  and  keep  it  in  re- 
serve imdl  their  arrival.  They  arc  said  to  sit  with  him 
in  heaven,  because  he  sits  there  for  them,  to  take  care 
of  their  interest,  and  in  due  time  will  bring  them  to  sit 
where  he  is.  *'  Their  life  is  hid  with  Christ  in  God, 
and  when  Christ  shall  appear,  they  will  appear  with 
him  in  glory."  Their  happiness  will  greatly  consist 
in  being  with  him.  This  was  his  prayer  for  his  disci- 
ples ;  "  Father,  I  will  that  they  whom  thou  hast  given 
me,  may  be  with  me  where  I  am,  and  behold  my  glo- 
ry." This  was  St,  Paul's  consolation  in  his  persecu- 
tions ;  "  If  we  be  dead  with  him,  we  shall  also  live 
with  liim  ;  if  we  suffer  with  him,  we  shall  also  reign 
with  him."  This  was  his  joy  in  the  prospect  of  death  : 
"  We  are  confident  and  willins:  to  be  absent  from  the 
body,  and  present  with  the  Lord." 


Serm.  XL]     Believers  quickened,  raised,  ^c.         141 

How  vast  is  the  change  produced  in  those  who  have 
received  the  gospel  with  faith  and  love  ! — -Once  dead 
in  their  sins,  children  of  wrath,  condemned  to  eternal 
punishment,  they  are  now  quickened  ^vith  Christ, 
raised  up  and  made  to  sic  with  him  in  heavenly  places. 
They  have  passed  from  death  to  life — from  guilt  to 
pardon — from  enmity  to  peace  with  God  ;  and  of  the 
children  of  wrath  they  are  become  heirs  of  glory. 

Our  text  leads  us, 

li.  To  contemplate  the  mercy  of  God  in  this  great 
change.  '•  God  who  is  rich  in  mercy  for  his  great 
love  hath  quickened  us  with  Christ.  By  grace  are  ye 
saved." 

Mercy  is  a  particular  branch  of  goodness,  which  is  a 
disposition  to  communicate  happiness.  Goodness  re- 
gards its  objects  as  capable  of  happiness.  Mercy  re- 
spects them  as  beings  in  a  state  of  misery  or  danger  ; 
and  it  operates  variously,  according  to  their  circum- 
stances, by  averting,  suspending,  moderating,  or  pre- 
venting their  misery,  or  overruling  it  to  their  benefit. 

The  mercy  of  God  is  in  scripture  illustrated  by  that 
compassion  which  we  leel  in  the  view  of  others  in  dis- 
tress. He  condescends  to  speak  after  the  manner  of 
men,  and  to  represent  himself  as  grie'ucd  and  even  af- 
Jlicted  in  our  afflictions,  and  as  feeling  his  heart  turnedy 
and  his  bo-vjels  moved,  when  he  inflicts  on  us  his  holy 
corrections.  Such  expressions  are  used,  not  to  signi- 
fy that  there  is  really  any  commotion  in  the  divine 
mind,  but  to  give  us  a  more  familiar,  as  well  as  more 
exalted  idea  of  the  divine  mercy. 

*'  God  is  rich  in  mercy." 

His  mercies  are  rich  in  extent.  They  are  not  con- 
fined to  us  :  They  fill  the  earth — they  are  great  unto 
the  heavens — they  spread  over  all  his  works. 

They  are  rich  in  number.  "  How  precious  are 
God's  thoughts  toward  us  !  How  great  is  the  sum  of 
them  !  If  we  would  count  them,  they  are  more  than 
die  sand." 


i42         Believers  quickened,  raised  l^c.     [Serm.  XI. 

They  are  rich  in  respect  of  constancy.  They  flow  ia 
an  uninterrupted  stream.  They  endure  continuully. 
We  are  loaded  with  them  daily.  When  we  lie  down, 
and  when  we  awake,  we  are  still  with  God. 

They  are  rich  in  variety.  By  them  we  are  relieved 
in  trouble,  supplied  in  want,  procected  in  danger,  com- 
forted in  sorrow,  guided  in  doubt,  secured  in  tempta- 
tion, strengthened  in  weakness  and  preserved  to  salva- 
tion. 

They  are  rich  in  value,  "  God  is  our  sun  and 
shield,  he  gives  grace  and  glory,  and  no  good  thing 
will  he  withhold  from  them  who  walk  uprightly." 

The  Apostle,  having  asserted  in  general  terms,  that 
God  is  rich  in  mercy,  selects  a  particular  instance  to 
illustrate  the  doctrine.  "  For  the  great  love,  where- 
with he  loved  us,  when  we  were  dead  in  sin,  he  hath 
quickened  us  with  Christ."  And  greater  love  cannot 
be  imagined. 

He  first  loved  us.  His  love  to  us  originated  with 
himself.  "  He  saved  and  called  us,  not  according  to 
our  works,  for  we  were  dead  in  sins,  but  according  to 
his  own  purpose  and  grace."  "  It  was  in  his  own 
selfmoving  mercy,  that  he  gave  his  Son  to  be  a  pro- 
pitiation for  us — that  he  blessed  the  world  with  the  light 
of  revelation — that  he  assigned  us  a  place  within  this 
glorious  light — that  he  hath  shined  into  any  of  our 
hearts  and  given  the  light  of  the  knowledge  of  his  glo- 
ry in  the  face  of  his  Son. 

His  love  appears  the  greater,  because  it  is  exercised 
toward  us,  through  Jesus  Christ.  "  He  that  delivered 
up  his  Son  for  us,  how  shall  he  not  with  him  also, 
freely  give  us  all  things  r" 

His  love  shines  still  brighter,  when  we  consider 
what  a  Being  he  is. 

He  is  infinitely  above  us.  *'  He  humbles  himself  to 
behold  the  things  which  are  in  heaven  ;"  much  more 
to  regard  the  things  which  are  on  earth.  We  tread 
«a  worms  and  insects  without  concern,  for  we  think 


Sexm.  XI.]     Believers  quickened j  raised  ^e,         14$ 

them  too  impotent  to  take  revenge,  and  too  contempti- 
ble to  deserve  regard.  Does  God  treat  us  with  this 
indifference  ?  The  stars  are  not  clean  in  his  sight  i 
How  much  less  man  who  is  a  worm  ?" — '*  Yet  he  vis- 
its us  every  moment." 

He  is  selfsuff.cient.  His  happiness  is  in  himself, 
**  If  we  sin,  what  do  we  to  him  ?  And  if  we  are  right- 
eous, what  receiveth  he  at  our  hands  ?"  His  mercy  is 
wholly  disinterested.  It  is  what  we  did  not  deserve, 
and  cannot  remunerate.  Our  impotence  cannot  give, 
nor  can  his  fulness  receive  a  recompense. 

"  He  is  not  worshipped  by  men's  hands,  as  if  he 
needed  any  thing."  All  creation  was  his  work,  and  is 
at  his  command.  If  this  were  not  sufficient  for  his 
purpose,  he,  who  has  the  residue  of  the  Spirit,  can  call 
into  existence  other  systems  to  display  his  goodness, 
wisdom  and  power.  There  is  reason  to  believe,  that 
men  make  but  a  small  part  of  the  intelligent  universe. 
Certainly  there  are  orders  far  more  noble  than  we  ; 
and  probably  they  are  far  more  numerous.  How  won- 
derful it  is,  that  amidst  the  immensity  of  God's  works, 
our  race  is  so  mercifully  remembered  !     •■ 

His  mercy  appears  more  rich  and  glorious,  when 
we  contemplate  it  in  connexion  w*ith  \\\s purhy.  His 
holiness  abhors  sin,  and  yet  his  mercy  can  forgive  it. 
Our  readiness  to  forgive  is  often  an  indifference  to^in, 
rather  than  a  love  of  mercy.  But  God's  mercy  to  sin- 
ners is  not  at  all  restrained  by  his  hatred  of  their  sins. 
He  would  not  that  any  should  perish,  but  that  all 
should  come  to  repentance  ;  and  them  who  repent  he 
abundantly  pardons. 

The  gospel  gives  us  the  most  exalted  conceptions 
of  God's  character.  That  he  is  good  and  merciful  is 
a  dictate  of  reason  :  But  that  great  lo'ue  wherewith  he 
loved  us  is  discovered  only  by  the  revelation  of  Christ. 
The  light  of  nature,  whatever  hints  it  may  be  supposed 
to  give  us  concerning  the  character  of  God,  could 
»ever  teach  us  that  he  will  be  merciful  to  sinners — 


0 


J44         Believers  gmckened,  raised  ^c.     [Serm.  XI, 

merciful  to  us — merciful  in  this  or  that  particular  way; 
for  his  mercy  is  directed  by  wisdom  ;  and  we  cannot 
determine  how,  and  to  \Ahom  it  will  be  exercised,  be- 
cause without  information  from  him,  we  cannot  judge 
what  his  w  isdom  will  see  to  be  best.  To  revelation 
therefore  we  are  wholly  indebted  for  our  assurance, 
that  God  will  pardon  sin  on  repentance,  give  his  Spirit 
to  them  who  ask  it,  and  bestow  eternal  life  on  them 
who  patiently  continue  in  well  doing. 

III.  We  are,  lastly,  to  consider  the  general  purpose 
o^  God^s  particular  mercy  to  these  Ephesians.  "  God 
quickened  them —  that  ?;z  the  ages  to  come  he  might 
shew  the  exceeding  riches  of  his  grace  in  his  kindness 
to  the7n  by  Jesus  Christ."  "  For  this  cause  also  Paul 
obtained  mercy,  that  in  him  first  Jesus  Christ  might 
shew  forth  all  longsuifering  for  a  pattern  to  them  who 
should  afterward  believe." 

God's  ways  are  not  as  ours.    It  is  by  a  labored  pro- 
cess that  we  accomplish  a  single  purpose  :    He  by  the 
same  means  brings  about  many  purposes.     In  the  ex- 
ercises of  his  mercy  tov.ard  particular  sinners  he  de- 
signs not   their  benefit  only^   but  that  of  others  also. 
His  mercy  in  reclaiming  one  transgressor  may  operate 
to  the  salvation  of  thousands  in  ages  to  come.     The 
conversion  of  this  sinner  not  only  encourages  others 
to  seek  God's  mercy,  but  also  places  this  person  in  a 
situation   for  more  extensive  usefulness.    He  who  be- 
fore destroyed,   now  pron\otes  much  good.     What  a 
vast  and  lasting  benefit  to  the  world  was  the  conversion 
of  the  Apostle  Paul?    He  obtained  mercy,  not  for  his 
own  sake  only,  but  rather  th;^t  he  might  stand  an  en- 
couraging pattern   of  divine  grace,  and  might  go  and 
preach  among  tlie  nations  the  unsearchable  riches  of 
Chribt.     Paul  calls  himself  the  chief  of  sinners.    Some 
not  so  guilty  as  he,   may  have  perished  in  their  sins. 
Is  God  partial  then  in  bestowing  his  grace  ?  No  ;   but 
he  is  sovereign.     And  ma}-  he  not  do  what  he  will 
with  his  o^vu  ?    They  who  perish  have  abused  and  for- 


SsRif.  XI.]     Believers  quickened^  raised  ^c^         14^ 

feited  his  grace.  Is  he  utijust  in  vvlthdrau  ing  it  ?  \^  hat 
if  some  more  criminal  than  these  are  recovered  by 
abundant  grace  ?  >s  there  unrighteousness  with  God  ? 
By  no  means  :  For  the  recoveiy  of  these  is  designed 
for  the  benefi'  of  many,  and  is  a  prejudice  to  none. 
Paul,  who  had  been  a  great  sinner,  v\'as  reclaimed  by  a 
divine  voice  and  supernatural  light  from  heaven.  Why 
was  not  the  same  favor  voiichsafi-d  to  many  others, 
who  had  done  less  than  he  to  injure  Christ's,  cause  ? 
The  answer  is  ;  God  had  done  much  for  them  :  They 
had  no  ground  of  complaint.  But  he  reclaimed  this 
offender,  because  he  was  a  fit  instrument  to  carry  into 
effect  the  grand  purposes  of  grace,  in  behalf  of  fillen 
men.  **  He  was  a  chosen  vessel  to  bear  Christ's  name 
before  the  Gentiles  and  kings,  and  the  children  of  Is- 
rael." His  capacity,  education  and  circumstances,  ren- 
dered him  a  proper  person  to  be  employed  in  spreading 
the  gospel.  And  therefore,  God's  special  mercy  to 
him  in  his  conversion,  was  general  goodness  to  man- 
kind. 

The  gospel  dispensation,  in  which  we  are  more  im- 
mediately concerned,  was  intended  to  serve  some  use- 
ful purposes  among  other  intelligences.  Christ  is 
made  head  over  all  things  in  heaven,  as  well  as  in  earth. 
The  angels  desire  to  look  into  the  marvellous  scheme 
of  man's  redemption.  The  unsearchable  riches  of 
Christ  are  preached  to  men,  not  only  to  make  them  un- 
derstand the  mystery,  which  from  the  beginning  has 
been  hidden  in  God,  but  also  that  unto  principalities 
and  powers,  in  heavenly  places,  might  be  known  by  the 
church,  the  manifold  wisdom  of  God. 

x\nd  not  only  God's  gracious  dispensation  to  fallen 
inen,  but  also  his  righteous  severity  toward  irreclaima- 
ble offenders,  is  designed  for  extensive  beneficial  influ- 
ence. His  providential  chastenings  are  intended  for 
the  warning  of  beholders,  as  well  as  for  the  reformation 
of  the  sufferers.  His  judgments  are  sent  abroad,  that 
the  inhabitants  of  the  world  may  learn  righteousness. 
And  even  the  final  punishment  of  the  impenitent  may 
Vol.  hi.  t 


146         Believers  quickenedy  raised  ^c,     [Serm.  JCt, 

probably  promote  some  of  the  benevolent  ends  of  God's 
moral  government,  and  be  forever  of  use  to  other  in- 
telligent beings. 

Wq  are  not  to  imagine,  that  God  will  injure  ofie  for 
the  greater  good  of  another^  or  of  a  number.  To  inflict 
undeserved  punishment,  would  be  injustice  to  the  in- 
voluntary  sufferers,  whatever  benefit  might  result  to 
others.  And  there  is  no  unrighteousness  witli  God. 
But  we  may  suppose,  that  his  wisdom  and  goodness 
will  make  the  just  punishment  of  particular  offenders, 
redound  to  the  greater  and  more  extensive  happiness  of 
his  virtuous  subjects.  We  know  not  but  tlie  most 
rigorous  acts  of  his  justice  may,  in  some  view  or  other, 
be  acts  of  mercy  and  goodness. 

How  should  we  be  filled  w  ith  admiration  of  thatBeing, 
whose  particular  favors  are  general  kindnesses  ;  who^e 
righteous  judgments  are  acts  of  goodness;  and  wl  o 
in  the  exercises  of  his  justice  makes  mercy  triumphant  ? 

What  abundant  cause  of  gratitude  have  v\e,  for  the 
discoveries  of  divine  grace,  made  to  us  in  the  gospel  ? 
What  else  could  save  the  sinner,  roUsed  to  an  apprehen- 
sion of  his  own  guilt  and  of  God's  justice,  from  run- 
ning into  distraction  and  despair  ?  Nature  gives  him 
no  more  reason  to  conclude,  that  God  will  pardon  him 
on  future  repentance,  than  that  he  will  punish  him  for 
past  disobedience.  And  be  sure,  when  he  finds  his 
repentance  imperfect,  his  resolutions  unstable,  his  offcn. 
ces  again  repeated,  and  his  strength  unequal  to  the  con- 
quest of  his  vicious  habits,  what  positive  hope  can  na- 
ture give  him,  that  God  will  assist  him  by  his  grace  or 
pardv-sn  him  by  his  mercy  ?  To  the  awakened  sinner  the 
gospel  comes  as  tidings  of  great  joy. 

Let  believers  adore  the  riches  of  God's  grace.  Some 
in  tiie  high  road  to  destruction  have  been  mercifully  ar- 
rested and  reclaimed.  These  should  love  much.  And 
even  thev  uho  have  earlier  four.d  mercv  in  tliC  dilicent 
use  of  means,  must  acknouledge,  that  by  the  grace  of 
God  they  are  what  they  arc. 


Serm.  XL]     Belie'uers  quickened,  raised  ^c.  147 

Every  unreclaimed  sinner  must  be  utterly  inexcuse- 
j   .able  ;  for  he  has  received  the  grace  of  God  in  vain. 

Let  the  awakened  be   encouraged  to  seek  salvation. 
I   Draw  hope  from  the  examples  of  God's  mercy  to  oth- 
ers ;  improve  every  good  beginning  in  ypurselves ;  let 
every  conviction  excite  you  to  seek  more  grace  ;   wait 
|i   upon  God,  and  hope  in  his  mercy,  that  the  work  begun 
i;  in  jou  will  be  performed  to  the  day  of  Christ. 


eSS! 


SERMON  XII. 


Salvation,  not  by  Worhy  hut  by  Grace  through  Faith, 


fPHESIANSii.  8,  9,  10. 

For  by  grare  are  ye  saved  through  faith^  and  that  not  of  your- 
sflvefi^  it  is  the  g'ft  of  God  :  JVot  ofivorks  lest  any  7nan  should 
boast  }  for  w  art-  his  workman nhifi,  created  in  Christ  Jesus  unto 
good  ivorks,  which  God  hath  before  ordained,  that  we  should  ivalk 
in  thtm. 

1  HE  Apostle  here  asserts,  in  general  terms, 
that  our  suh'ition  is  of  grace.  This  is  an  obvious  con- 
Ciuai  o\\  trom  liit;  ducirine  aheacly  proposed  and  prov- 
ed, ii,  wlien  we  were  dead  in  sins,  God  hath  quick- 
eiicd  us  and  rai-.ed  us  up  with  Christ,  our  salvation  can 
be  only  in  a  way  of  grace  j  ior  they  who  are  dtad, 
6ure*y  can  do  nothing  Vv'hich  should  deserve  so  mightjr 
an  iiiierpotiition  for  ihtir  recovery. 

in  uhit  sense  our  salvation  is  of  grace  the  Apostle 
next  explains.  It  is  not  of  oursehes  ;  it  is  the  gift  of 
God.  ihdt  which  is  a  gift  from  God,  without  any 
rignt  of  demand  on  our  part,  is  of  grace.  As  the  gos- 
pel tiiids  us  involved  in  guilt,  slaves  to  the  v\orld,  and 
children  of  wrath,  we  can  pretend  no  claim  to  salva- 
tion r  If  we  obtain  it,  we  must  be  wholly  indebted  tc 
divine  mercy. 


j^ERM.  XII.]       Sahation,  720t  by  TVorhs,  ^c.  H§ 

This  truth  the  Apostle  farther  iUustrates  by  stating 
the  manner  in  which  ne  are  saved.  fVe  are  sailed  by 
faith,  not  of  woi  ks,  lest  any  man  should  boast. — The 
great  condition  otour  salvation  isfanh  ;  ar.d  this  in  its 
nature  includes  a  reliance  on  the  promise  of  God. 
And  if  salvution  comes  to  us  in  consequence  of  our 
trusting  in  the  promise  which  God  has  freely  made,  it 
comes  only  by  gri.ce,  A^ot  of  nvorks^  lest  any  man 
should  boast.  Works,  indeed,  i^re  necessary  to  salva- 
tion, for  God  hath  ordained  that  ive  shall  ualk  in  them  : 
But  works  give  U'^  no  cause  of  boasting  ;  for  we  are 
created  in  Christ  Jesus  unto  good  works. 

We  will  here  consider,  How  we  are  saved  by  faith — 
illustrate  the  influence  that  works  have  in  our  salvation 
— -and  shew  that  our  salvation,  though  connected  with 
works,  is  not  the  less  of  grace. 

I.  We  will  consider,  How  we  are  saved  by,  or 
tiirough  faith. 

The  salvation  here  intended  the  Apostle  describes  in 
the  former  chapter,  and  in  the  preceding  verses  of  this. 
It  is  a  deliverance  from  that  ruined  state  into  which  the 
apostacy  has  plunged  us,  and  a  restoration  to  the  di- 
vine favor  wi;h  all  its  happy  effects.  It  is  begun  here 
in  the  pardon  of  sin  ;  it  is  completed  in  the  enjoyment 
of  the  glorious  riches  of  the  heavenly  inheritance,  and 
in  our  sitting  with  Christ  Jesus,  who  is  now  on  the 
right  hand  of  the  throne  of  God. 

The  faith,  through  which  we  are  saved,  is  expressed 
by  *'  our  trusting,  and  believing  in  Christ,  after  we 
have  heard  the  word  of  truth  and  the  gospel  of  our 
salvation."  This  faith  is  accompanied  with  a  divine 
power  which  quickens  and  raises  the  soul,  once  dead 
in  sin,  to  a  spiritual  life  in  conformity  to  the  pattern  of 
Christ.  The  fruit  of  faith  is  our  being  sealed  and 
sanctified  by  the  spirit  of  promise,  and  having  in  our 
souls  an  earnest  of  the  future  inheritance. 

To  form  an  idea  of  the  nature  of  saving  faith,  we 
need  only  to  consider,  what  we  ourselves  are,  an4  what 


ISO  Sahation,  not  by  PPorkSj        [Serm.  Xll, 

the  gospel  of  Christ  is.  We  are  fallen,  guilty  crea- 
tures, children  of  disobedience,  worihy  of  death.  The 
gospel  is  a  discovery  of  the  way  of  salvation  through 
Jesus  Christ.  Faith,  therefore,  is  the  consent  and  sub- 
mission of  the  soul  to  this  way  of  salvation.  It  is  such 
a  persuasion,  that  Jesus  is  the  Son  of  God  and  the  Sa- 
viour of  men,  and  such  a  desire  and  expectation  of  sal- 
vation through  him.  as  engages  us  to  commit  our  souls 
to  his  care,  and  devote  our  lives  to  his  service.  The 
ope: ration  of  faith,  is  to  cast  down  our  vain  imagina- 
tions, to  humble  within  us  every  high  thing  vvhicli 
exalts  it  self  against  the  knowledge  of  God,  and  to 
bring  into  captivity  every  thought  to  the  obedience  of 
Christ. 

Wiien  we  are  said  to  be  saved  by  faith,  these  two 
things  are  implied,  That  without  fiith  we  cannot  be 
Siived  :  and  that  ail  nho  have  faith  will  be  saved. 

1.  The  exrressioa  implies,  that  without  faith  v/f^ 
cannot  be  saved. 

Tivis  is  the  express  doctrine  of  our  divine  Saviour. 
**  If  ye  believe  not  that  I  am  he,  ye  shall  die  in  your 
sins.  Ke  that  believeth  not  is  condemned  already. 
He  shall  not  see  life,  but  the  >vrath  of  God  abideth  op 
him." 

Faith  is  necessary  in  the  appointment  of  God.  As 
salvation  is  his  gift,  so  he  has  stated  the  terms  on 
which  he  will  bestow  it  ;  and  it  is  absurd  to  expect  it 
^n  any  other.  Obstinate  unbelief  is  a  refusal  of  that 
plan  of  salvation,  which  his  wisdom  has  fixed  ;  and 
therefore  a  rejection  of  salvation  itself. 

Faith  is  necessary  in  the  nature  of  the  case  ;  for 
when  salvation  is  offered  in  a  particular  way,  our  re- 
fusing to  accept  it  in  this  way,  discovers  such  pride  and 
perverbeness  of  heart  as  render  us  incapable  of  enjoy- 
ing it  in  any  way. 

VV'^hatever  knowledge  we  have  of  the  doctrines  of  the 
gospel,  if  this  knowledge  is  not  accompanied  with  such 
a  belief  of  those  docUiues  as  gives  them  a  humbling 


iStRji.  XIL]     but  by  Grace  through  Faith.  151 

and  purifying  influence,  it  cpnnot  save  us.  The  knowl- 
edge of  religion,  if  it  is  only  speculative,  is,  like  other 
speculative  knowledge,  useless  and  vain.  If  a  man 
have  all  knowledge,  and  ha\e  not  charity,  he  is  nothing. 
Knowledge  puffeth  up  ;  but  charity  edifieth. 

Morality  without  faith  will  not  save  us.  Morality, 
indeed,  in  the  largest  sense  of  the  word,  comprises  tlie 
whole  of  religion — not  only  external  good  works,  but 
a  right  temper  of  heart — not  only  the  social  virtues, 
justice,  truth  and  honesty ;  but  the  graces  of  piet}'-, 
love  to  God  and  faith  in  the  Redeemer.  But  morality, 
taken  in  the  vulgar  sense  for  the  external  practice  of 
virtue,  and  a  freedom  from  gross  impiety  and  wicked- 
ness, win  not  avail  to  our  salvation.  There  musft  be 
purity  of  heart :  And  w  herever  this  takes  place,  there 
will  be  a  humble  submission  to,  and  reliance  on  that 
glorious  Mediator,  whom  God  has  appointed  r.nd  re- 
vealed. It  is  morally  right,  that  we  should  regard  all 
beings  according  to  their  known  relations  to  us.  And 
since  Christ  is  exhibited  to  us  in  the  character  and  re- 
lation, of  a  Redeemer,  it  is  as  reasonable  and  neces- 
sary, that  we  should  regard  and  trust  him  in  this  re- 
lation, as  that  we  should  love  and  fear  God.  And  it  is 
as  absurd  for  us,  who  enjoy  the  gospel,  to  pretend  to 
virtue  and  piety  without  faith  in  Christ,  as  v/ithout 
reverence  to  the  Deity. 

2.  The  expression  in  the  text  implies,  that  all  W'ho 
have  faith  will  be  saved. 

This  the  gospel  expressly  declares  and  promises  in  a 
variety  of  terms  and  phrases,  which  are  so  familiar  to 
you,  that  I  need  not  rehearse  them. 

When  we  read  those  passages  which  contain  the 
rjiromises  of  salvation  to  faith,  we  must  always  keep  in 
"tnind,  what  the  gospel  means  by  faith — not  a  mere  as- 
sent to,  and  profession  of  the  tiuth;  but  such  a  bilief 
as  purifies  the  heart  and  governs  the  life.  Salvation  is 
promised  to  repentance  and  to  obedience,  as  \'\ellas  to 
feith ;  for  these  are  all  connected  together,  and  cych  in- 


152  Sahatiotty  not  by  fforks,       [Serm,  XII, 

eludes  the  other.  Faith  supposes  a  conviction  of  sin 
and  a  sense  of  guih  5  for  without  these  u  e  shall  not 
feel  our  need  of  salvation,  nor  apply  to  Jesuh  for  it.  A 
soul  humbled  for  sin,  and  seeking  deliverance  from  it, 
will  form  resolutions  against  it,  and  purposes  of  new 
obedience.  It  is  therefore  absurd  to  say,  that  a  believ- 
er will  be  saved  by  his  faith,  though  he  continues  in 
the  practice  of  sin  ;  for  the  indulgence  of  sin  is  incon- 
sistent with  faith.  A  believer,  through  error  of  judg- 
ment, infirmity  of  nature,  or  force  of  temptation,  may, 
contrary  to  his  general  disposition,  be  betrayed  into 
particular  miscarriages  ;  but  there  cannot  be  alio\'>ed 
any  customary  disobedience  to  the  gospel,  where  real 
faith  exists,  because  that  is  contrary  to  the  nature  of 
faith. 

Whoever  believes  with  tiie  faith,  which  the  Apostle 
describes  in  this  epistle,  will  be  saved  ;  for  he  has  the 
promise  of  salvation — he  is  prepared  tor  it — God  has 
wrousjht  him  to  it  and  already  given  him  the  earnest  of 
it.  Whatever  his  former  life  has  beeji — whatever 
crimes  he  has  committed— whatever  guilt  he  has  con- 
tracted, yet,  on  his  thus  submitting  to  the  government, 
and  relying  on  the  power  and  grace  of  Christ,  lie  is 
justified  and  accepted  :  His  sins  are  forgiven,  and  his 
eternal  happiness  is  secured.  As  his  past  sins,  now^ 
sincerely  repented  of,  do  not  exclude  him  from  favor, 
so  neither  will  his  future  imperfections  nullify  his  par- 
don ;  for  he  lives  by  faith  in  the  Son  of  God,  and  his 
faith  operates  to  vigilance,  selfexamination  and  rei  ew- 
ed  exercises  of  rei;entance.  "  There  is  no  condemna- 
tion to  them  v/ho  are  in  Christ  Jesus,  who  walk  not  af- 
ter the  flesh,  but  after  the  Spirit."     I  proceed, 

II.  To  shew  vrhat  place  and  influence  works  have 
in  our  salvation.  The  Apostle  says,  "  We  are  not  saved 
of  works,  lest  any  man  should  boast;"  and  }et  adds, 
''  We  are  created  to  good  works,  which  God  hath  or- 
dained that  we  should  walk  in  them."  He  signifies, 
lliat  works  have  some  coiicern  in  our  salvation  ;  but  not 


Serm.  XII.]       but  by  Grace  through  Faith.          153 

such  a  concern  as  gives  cause  of  boasting.     It  will  be 

proper  for  us  to  state  this  distinction. 

1.  We  will  consider,  in  what  sense  our  salvation  is 

not  of  works. 

In  general,  it  is  not  of  works  in  such  a  sense,  that 

any  man  can  boast.     Whatever  place  W'orks  have  in 

the  scheme  of  gospel  religion ^  they  give  no  pretence  to 

boast  that  we  are  saved  of  ourselves. 

(L)  We  are  not  saved  by  works,  considered  as  a  ful- 
filment of  the  original  law  of  nature.  The  law  of  God 
Requires  perfection,  and  condemns  every  man,  who  con- 
tinues not  in  all  things  written  therein.  It  is  tlie  na- 
ture of  a  law  to  demand  a  full  compliance  with  itself. 
To  suppose  that  it  should  point  out  duty,  and  yet  allow 
a  deviation  from  it,  is  a  contradiction.  As  all  have  sin- 
ned, none  can  be  saved  on  the  foot  of  w^orks,  or 
of  obedience  to  the  law.  All  are  already  condemned 
for  having  violated  this  law,  and  no  future  works  can 
reverse  this  condemnation. 

In  the  question  concerning  the  efficacy  of  good  works 
to  justification  before  God,  it  is  necessary  that  we  dis- 
tinguish between  good  works  in  general,  and  those  of 
fallen  men  in  particular.  If  the  question  be,  Whether 
an  innocent  being  will  be  accepted  on  the  foot  of  his 
innocence,  and  rewarded  according  to  his  righteous- 
ness, reason  answers  in  the  affirmative  ;  and  so  answers 
the  Apostle :  "  The  man  that  doth  the  things  contain- 
ed in  the  law,  shall  live  in  them." — ''  To  him  that 
worketh,"  according  to  the  tenor  of  the  law,  continuing 
in  all  things  written  in  it,  "  The  reward  is  not  reckon- 
ed of  grace,  but  of  debt ;"  not  as  bestowed  by  the  grace 
of  God  throu2:h  a  Mediator,  but  as  due  accordino;  to  the 
tenor  of  the  law,  which  promises  life  to  obedience.  If 
a  man  obeys  God  in  all  things,  he  needs  no  pardon,  for 
he  is  exposed  to  no  punishment ;  but  may  rely  on  the 
purity  and  justice  of  God  to  treat  him  according  to  his 
innocence.  But  if  the  question  be,  Whether  the  good: 
Vol.  III.  u 


154  Salvation^  not  by  Works,        £Serm.  XI t 

works  of  such  beings  as  we  are,  can  claim  a  reward,  the 
state  of  the  question  is  altered  ;  for  we  are  already  un- 
der condemnation  for  our  evil  works.  On  the  foot  of 
justice  we  can  claim  no  more,  than  not  to  be  punished 
beyond  our  deserts.  We  cannot  demand  a  reward  for 
the  good  we  shall  do  ;  for  justice  condemns  us  already 
for  the  evil  we  have  done.  If  our  past  transgressions  are 
forgiven,  and  our  future  obedience  rewarded,  it  must  be 
merely  on  the  foot  of  grace  and  bounty. 

(2.)  We  are  not  saved  by  virtue  of  any  works  done 
before  faith  in  Christ  :   For  none  of  these  are  properly 
good.    "  We  are  God's  workmanship  created  in  Christ 
Jesus  to  good  works."     If  it  is  in  consequence  of  our 
being  created  of  God  in  Christ,  that  we  perform  works 
really  good,  then  we  are  not  saved  of  works,   in  such 
a  sense  as  gives  cause  for  boasting.     For  evidently  we 
cannot  boast  a  claim  to  life  on  the  foot  of  those  works, 
which  we  perform  only  by  the  grace  of  God.      We 
cannot  say,  we  deserve  heaven  for  those  good  things 
which  we  have  done  by  God's  working  in  us  to  will 
and  to  do,  of  his  good  pleasure.    So  the  Apostle  states 
the  case  in  his  episde  to  Titus.    *'  We  were  sometime 
foolish  and  disobedient,  serving  divers  lusts  and  pleas- 
ures ;  but  after  the  kindness  and  love  of  God  toward 
man  appeared,  not  by  works  of  righteousness  which 
we  had  done,  but  according  to  his  mercy  he  saved  us, 
by  the  washing  of  regeneration,  and  renewing  of  the 
Holy  Ghost  Vv'hich  he   hath  shed  on   us   abundantly 
through  Jesus  Christ  our  Saviour,  that  being  justified 
by  hib  grace  we  might  be  made  heirs  according  to  the 
hope  of  eternal  life."     Believers  are  not  saved  by  their 
works,  for  they  become  entitled  to  salvation  by  faith, 
before  they  perform  works  properly  good.     When  that 
temper  is  found  in  them  which  leads  to  tliose  works, 
they  are  accepted,  even  before  there  is  a  display  of  the 
temper  in  the  works  themselves.     And  if  they  should 
be  removed,  at  this  crisis,  doubtless  the  omniscient 
God,  v,ho  in  such  cases,  culls  things  which  are  not,  as 


Se RM.  XII.]       but  by  Grace  through  Faith,  155 

if  they  were,  approves  and  rewards  those  works  of  holi- 
ness  which  he  discerned  in  the  Spirit  of  the  niitid, 
though  there  was  not  opportunity  for  the  actual  per- 
formance of  them. 

In  these  rt^snects  we  are  not  saved  of  works.  Eat 
yet, 

II.  There  is  a  sense  in  which  good  works  are  of  ab- 
solute necessity  to  salvation.  So  the  Apostle  teaches  us, 
w^hen  he  says,  "  We  are  created  in  Christ  Jesus  to  good 
works,  which  God  has  ordained,  that  we  should  walk 
in  them." 

(1.)  They  are  necessary,  as  being  radicnUy  included 
in  that  faith  by  which  we  are  saved.  "  As  the  body 
without  the  Spirit  is  dead,  so  faith  witliout  ^vorks  is 
dead  also."  Faith,  as  w-e  have  observed,  includes  re- 
pentance of  sins,  that  are  past,  and  a  dedication  of  our 
future  lives  to  the  service  of  Christ.  The  word  of  God 
.effectually  works  in  them  who  believe.  A  disposition 
to  works  of  righteousness,  is  as  essential  to  faith,  and 
therefore  as  necessary  to  salvation,  as  a  trust  in  the 
righteousness  of  the  Redeemer.  The  man,  who,  pre- 
suming that  he  has  believed  to  the  saving  of  his  soul, 
reconciles  himself  to  a  wicked  life,  does  but  deceive 
his  o'.vn  heart ;  the  truth  is  not  iniiim. 

(2.)  A  temper  disposing  us  to  good  works,  is  a  ne- 
cessary qualification  for  heaven.  "  Except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of  God."  And 
one  that  is  born  again,  is  created  in  Christ  unto  good 
works.  *'  Without  holiness  no  man  can  see  the  Lord." 
"  Into  heaven  nothing  enters  that  defiles."  What- 
ever pretensions  we  may  make  to  faith  and  the 
new  creature,  yet  if  vv'e  have  not  put  off  the  old  man 
which  is  corrupt  according  to  the  deceitful  lusts,  and 
put  on  the  ntw  maij,  which  after  God  is  created  in 
righteousness  and  true  holiness,  it  is  manifest,  that  we 
arc  not  renewed  in  the  Spirit  of  our  mind,  nor  have 
learnt  the  truth  as  it  is  in  Jesus.     Hence, 


156  Sahation,  not  by  fVorks^        [Serm.  XII, 

(3.)  Works  are  necessary  as  evidences  of  our  faith 
in  Christ,  and  of  our  title  to  heaven. 

As  these  are  the  fruits  of  faith,  so  by  them  its  sinr 
cerity  js  proved.  This  was  the  Apostle's  rejoicing,  the 
testimony  of  his  conscience,  that  in  simplicity  and  god^ 
ly  sincerity,  he  had  his  conversation  in  the  world.  His 
persuasion,  that  there  was  laid  up  for  him  a  crown  of 
righteousne>s,  arose  from  a  consciousness,  that  he  had 
fought  a  good  fight,  and  kept  the  fliith.  He  exhorts 
Christians  to  give  diligence  unto  the  full  assurance  of 
hope,  and,  for  this  purpose,  to  be  followers  of  them, 
who  through  faith  and  patience  inherit  the  promises. 

(4.)  Good  works  essentially  belong  to  religion.  They 
are  binding  upon  us  in  the  obvious  reason  of  things, 
and  by  the  express  command  of  God.  That  we  should 
honor  and  worship  the  great  and  glorious  Creator,  on 
whom  v/e  continually  de[)end- — that  we  should  be  just, 
faithful  and  beneliccat  to  our  fellow  men,  with  whom 
we  are  nearly  coi:necttd — that  we  shoi^ld  use  the  boun- 
ties  of  heaven  with  oobriet}'  and  temperance — and  that 
we  should  bring  cur  appetites  and  passions  under  the 
doiuinion  of  our  reason,  which  is  the  superior  faculty  ^ 
of  man,  is  naturally  fit  and  right.,  and  explicitly  requir- 
ed la  the  divine  word.  Nothing  can  remove  or  dimin- 
ish our  obligation  to  be  such  manner  of  persons  in  all 
our  convers'ition  :  Lest  we  should  imagine,  that  fiith 
bup^rsedcj  this  obligation,  the  gospel  gives  it  in  charge, 
*'  that  they  who  have  believed  in  God  should  be  care- 
ful to  maintain  good  works,  because  they  are  profitable 
to  men."  The  Apostle  with  aijhorrence  repels  the  sug- 
gestion, that  Christians,  because  they  are  under  grace, 
may  therefore  continue  in  sin  ;  for,  says  he,  "  How 
shall  they  who  are  dead  to  sin,  live  any  longer  therein  ?" 

(5.)  Works  are  necessary  to  adorn  our  profession, 
and  honor  our  religion  before  men.  Christians  are  ex- 
horted to  exhibit  the  virtues  of  the  gospel  in  their  com- 
mon conversation,  that  the  word  of  God  may  not  be 
blasphemed,  nor  the  way  of  truth  evil  spoken  of ;  but, 


Serm.  XI I. "J     hut  by  Grace  through  Faith,  157 

on  the  contrary,  the  enemies  of  religion,  beholding  in 
the  professors  of  it,  a  pattern  of  good  works,  may  glo- 
rify God  in  the  day  of  visitation. 

Lasdy  :  Works  are  necessary,  as  by  them  we  are 
to  be  judged  in  the  great  day  of  the  Lord.  This  is  the 
constant  doctrine  of  the  gospel,  that  Jesus  Christ,  to 
whom  all  judgment  is  committed,  will  render  to  every 
man  according  to  his  works — according  to  the  deeds 
done  in  the  body.  Though  heaven  is  the  purchase  of 
Christ,  yet  it  is  promised  only  to  them  who  seek  it  by 
a  patient  continuance  in  well  doing.  They  only  who  do 
the  commandments  have  a  right  to  enter  into  the  holy 
city.  Though  the  righteousness  of  the  Redeemer,  and 
not  our  own,  is  the  ground  of  our  acceptance  ;  yet,  for 
the  encouragement  of  virtue  and  holiness,  God  assures 
us,  that  the  future  happiness  of  believers  will  be  meas- 
ured out  to  them,  in  a  greater  or  less  degree,  according 
as  they  have  more  or  less  abounded  in  works  of  right- 
eousness. "  Let  us  therefore  be  stedfast  and  unmove- 
able,  always  abounding  in  the  work  of  the  Lord,  for  as 
much  as  we  know,  that  our  labor  is  not  in  vain  in  the 
Lord." 

in.  Our  last  observation  is,  that  the  necessity  of 
works  does  not  diminish  the  grace  of  God  in  our  sal- 
vation, nor  afford  us  any  pretence  for  boastii'g. 

The  whole  scheme  of  redemption  originated  in  God's 
selfmoving  merc}\  It  was  not  the  works  or  the  pray- 
ers of  men  that  brought  Jesus  dow  n  from  heaven  ;  but 
the  preventing  grace  and  love  of  God  that  gave  his  Son 
to  die  for  their  sins.  It  was  not  their  sagacity  which 
discovered  ;  but  his  wisdom  which  revealed  this  glo- 
rious Saviour,  and  the  marvellous  plan  of  salvation 
through  him.  It  was  not  their  will  that  fixed;  but  his 
sovereign  grace  that  stated  the  terms  of  salvation  ;  and 
his  promise  is  the  foundation  of  our  hope.  Neither  our 
faith,  nor  repentance,  nor  works  can  be  considered  as 
making  atonement  for  past  sins  :  That  our  salvation 
stands  in  connexion  with  these  terms,  is  owing  wholly 


15S  Salvation^  not  by  Works,         [Serm.  XIL 

to  the  grace  of  God.  It  is  of  grace,  that  we  are  brought 
to  a  knowledge  of,  and  faith  in  Jesus,  and  are  disposed 
to  the  performance  of  works  really  good.  *'  Faith  is  the 
gift  of  God."  The  means  of  faith  are  from  him  :  The 
word  of  revelation  is  notour  procurement,  but  his  gra- 
cious bestowment.  It  is  by  his  kind  influence,  that  we 
are  excited  to  attend  on  the  instructions  of  his  word. 
It  is  his  Spirit,  that  gives  the  word  a  saving  power. 
*'  We  are  his  ^vorkmanship,  created  in  Chrtst  Jesus  to 
good  works." — "  By  the  grace  of  God,"  says  St.  Paul, 
*'  I  am  what  I  am."  It  is  by  the  power  of  God,  that 
wc  are  kept  through  faith  unto  salvation.  If  we  livCj, 
yet  v/e  live  not  by  ourselves,  but  Christ  liveth  in  us. 
if  we  labor,  it  is  not  by  our  ovv'n  power,  but  by  the 
grace  of  God  which  is  with  us. 

Our  spiritual  services  are  acceptable  only  by  Jesus 
Christ,  not  by  their  own  intrinsic  worth.  Were  our 
works  ever  so  perfect,  yet  between  them  and  the  re- 
ward promised  to  them,  there  is  no  proportion.  There- 
fore, though  believers  have  their  fruit  unto  holiness, 
and  the  end  everlasting  life,  yet  this  is  the  gift  of  God 
through  Jesus  Christ  our  Lord. 

IMPROVEMENT. 

1.  Humility  essentially  belongs  to  the  Christian  tem- 
per. The  believer  perceives  his  own  unworthiness,  and 
his  dependence  on  the  grace  of  God.  He  knows 
he  has  no  cause  for  boasting,  and  he  feels  no  dispo- 
sition to  it.  Where  faith  operates,  the  soul  is  hum- 
bled. So  faith  ue.ed  to  operate,  and  so  it  docs  still. 
They  who,  on  the  apprehension  of  a  title  to  salvation, 
are  puffed  up  with  pride  in  themselves,  and  contempt 
of  others,  discover  manifest  signs  of  the  want  of  gospel 
faith. 

2.  The  mighty  preparation  which  God  has  made  for 
our  recovery  from  the  ruins  of  the  apostacy,  teaches  us, 
that  the  human  race  is  of  great  importance  in  the  scale 


Serm.  XII.]       but  by  Grace  through  faith,  15f 

of  rational  beings,  and  in  the  scheme  of  God's  univer- 
sal government.  Though  in  ourselves  we  are  unworthy 
of  God's  notice,  yet  he  has  done  much  for  us — more 
than  we  could  have  asked — more  than  we  can  even 
think.  He  must,  then,  have  some  great  designs  to  ac- 
complish by  us.  His  glory  is  in  some  way  or  other  to 
be  wonderfully  displayed  in  us.  Let  us  now  fall  in  with 
the  design  of  his  rich  mercy  and  grace,  lest  hereafter 
we  should  stand  everlasting  monuments  of  his  ireful 
justice,  against  perverseness  and  ingratitude. 

3.  It  infinitely  concerns  us  to  comply  with  the  pro- 
posals of  the  gospel. 

A  salvation  procured  in  the  manner  which  tlie  gos- 
pel discovers,  is  great  and  important  beyond  all  imag- 
ination. If  we  neglect  this,  proportionably  great  and 
awful  will  be  our  destruction,  if  without  the  grace 
here  revealed,  our  state  would  be  wretched  and  hope- 
less :  How  dreadful  must  be  the  condition  of  those 
who  reject  this  grace  ?  If  he  who  sinned  against  the 
law,  fell  under  a  sentence  of  death,  without  any  mercy 
promised  him.  How  sore  will  be  the  punishment  of 
those  who  despise  the  grace  and  grieve  the  spirit  of 
God,  and  tread  under  foot  the  blood  of  a  dying  Sa- 
viour ?  js^ 

4.  Let  no  man  flatter  himself,  that  he  is  in  a  state  of 
salvation,  as  long  as  he  lives  in  the  neglect  of  good 
works. 

These  are  the  fruits  of  that  faith  by  which  we  are 
saved.  If  these  are  wanting,  the  root  cf  the  matter  is 
not  in  us.  The  hope,  comfort  and  joy  of  Christian 
professors,  must  greatly  depend  on  their  care  to  main- 
tain those  works,  to  which  true  believers  are  created, 
and  w  hich  God  has  ordained  that  they  should  walk  in 
them.  They  who  rise  to  the  joy  of  hope,  on  some 
transient  religious  exercises,  beiore  they  have  had  op- 
portunity to  manifest  their  sincerity  by  the  performance 
of  religious  duties,  greatly  dishonor  religion  and  dan- 
gerously impose  on  themselves.     And  they  who  pre- 


160  Sahation,  not  by  Works ^  ^c,      [Serm.  XIL 

sume  to  pronounce  others  in  a  converted  state,  before 
their  faith  has  appeared  in  its  works,  and  their  repent- 
ance in  its  fruits,  it  is  tp  be  feared  often  flatter  deluded 
souls  to  their  eternal  destruction. 

5.  Let  us  be  careful,  that  we  mistake  not  the  nature^ 
of  good  works. 

Works  really  good  must  proceed  from  a  good  prin- 
ciple— from  a  principle  of  faith.  And  as  faith  is  a  be- 
lief of  the  gospel,  so  works  flowing  from  it  will  be  con- 
formed to  the  gospel.  They  will  be  accompanied 
with  a  correspondent  temper,  regulated  by  the  divine 
precepts,  and  produced  by  the  influence  of  gospel 
doctrines.  If  then  we  believe  that  we  are  God's  work-* 
manship,  let  us  walk  worthy  of  the  Lord  to  all  pleas- 
ing, and  abound  in  all  the  fruits  of  righteousness, 
which  are  by  Jesus  Christ,  unto  the  glory  and  praise 
of  God, 


SERMON  XIII. 


The  Deplorable  State  of  Heathens  and  Unhelievers^ 


KPHESIANSii.  ii,  ifta 

Wherefore  remember,  that  ye  were  in  time  passed  Gentiles  in  the 
Jleshf  who  are  called  uncircumcision  by  that  which  is  called  the 
circumcision  in  the  Jlesh  made  by  hands  ;  that^  at  that  time,  ye 
were  without  Christ,  being  aliens  from  the  commonwealth  of  Is" 
rael,  and  strangers  from  the  covenants  of  jiroinise,  having  n* 
hope,  and  without  God  in  the  world. 

As  the  Ephesian  church  consisted  partly  of 
Jews,  and  partly  of  Gentiles,  the  Apostle  in  this  letter 
addresses  himself  sometimes  to  the  one  and  sometimes 
to  the  other,  separately,  and  often  to  both  jointly.  The 
passage  now  read  he  directs  to  the  believers,  "  who 
m  times  past  were  Gentiles  in  the  flesh."  He  says  in 
the  following  words,  "  Ye,  who  sometimes  were  afar 
off,  are  made  nigh  by  the  blood  of  Christ,"  In  what 
irespects  they  once  were  afar  off,  he  explains,  in  the 
words  chosen  for  our  text.  The  following  part  of  the 
chapter  describes  their  present  nearness. 

What  is  now  before  us  is  to  show,  in  what  respects 
these  Ephesians,  before  their  conversion  to  the  faith  of 
Christ,  were  at  a  distance  from  God  ;  and  how  the 
description  here  given  of  their  unhappy  state  may  be 
applied  to  sinners  under  the  gospel. 
Vol.  in.  X 


162  ne  Deplorable  State  of     [Serm.  XIIL 

T.  The  Apostle  calls  upon  them  to  remember  that 
'^'  they  were  in  time  past  Gentiles  in  the  flesh." 

He  admonishes  them  not  to  forget  the  dismal  state 
of  Heathenism  out  of  which  they  had  lately  been  called  j 
but  often  to  reflect  upon  it  with  attention  and  serious- 
ness, that  they  might  ever  maintain  a  humble  sense 
of  their  own  unworthincss,  and  awaken  in  their  souls 
thankful  and  admiring  apprtllensionsof  that  grace  which 
had  wrought  in  them  so  glorious  a  change. 

We  are  here  taught  that  Christians,  who  have  been 
the  favored  subjects  of  God's  renewing  grace,  ought  to 
remember  their  former  guilty  condition,  and  the  awful 
danger  from  which  they  have  escaped.  God  says  to 
Jerusalem,  after  her  happy  restoration,  "  Thou  shalt  re- 
member thy  ways,  and  be  ashamed.  I  will  establish  my 
covenant  with  thee,  that  thou  mayest  remember  and  be 
confounded,  and  never  open  thy  mouth  any  more  be- 
cause of  thy  shame,  when  I  am  pacified  toward  thee  for 
all  that  thou  hast  done."  The  x\postle  Paul,  after  his- 
conversion  to  the  gospel,  frequently  reviews,  and  deeply 
laments  his  former  life,  calling  himself  a  blasphemer,  a 
persecutor  and  chief  of  sinners,  and  he  acknowledges 
with  grateful  admiration,  the  mercy  of  God,  which  had 
revealed  Christ  in  him,  and  put  him  into  the  gospel 
ministry. 

A  recollection  of  former  stupidity,  impenitence  and 
guilt  keeps  the  Christian  humble  and  watchful,  enliv- 
ens liis  ;;*ratitude  to  God,  and  warms  his  zeal  in  relisr- 
ion.  He  is  not  disposed  to  exalt  himself  on  account  of 
the  spiritual  change,  which,  he  hopes,  has  taken  place 
in  him  i  He  is  rather  inclined  to  think  others  better 
than  himself,  being  conscious  of  greater  vileness  and 
guilt  in  himself,  than  he  can  discern  in  them.  While 
he  rejoices  in  the  humble  persuasion,  that  he  is  a  new 
creature,  he  acknowledges,  that  b}'  the  grace  of  God 
he  is  what  he  is.  He  adores  that  grace,  which  has 
placed  him  under  tlic  means  of  salvation,  and  rendered 
these  means  effectual  to  renew  his  heart.     He  takes  no 

/ 


Serk.  XIII.]     Heathens  and  Unbelievers.  16S 

glory  to  himself,  but  lives  by  faith  in  that  grace  which 
has  already  formed  him  to  a  spiritual  temper  and  life. 
They  who,  after  a  supposed  conversion,  forgetting  what 
they  once  were,  indulge  a  confidence  in  themselves  and 
a  contempt  of  others,  give  sad  proofs,  that  their  con- 
version is  not  from  sin  to  God,  but  only  from  stupidity 
to  pride — from  carelessness  to  vain  glory. 

II.  The  Apostle  reminds  these  Ephesian  converts  of 
that  contempt,  with  which  they  once  had  been  treated 
by  the  Jews.  "  Ye  were  called  the  uncircumsiou  by 
that  which  is  called  the  circumcision  iii  the  flesh  made 
by  hands." 

When  God  chose  the  seed  of  Abraham  to  be  a  pe- 
■culiar  people  to  himself,  he  instituted  circumcision  as 
a  seal  of  his  covenant  with  them,  a  mark  of  distinction 
from  heathens  and  idolators,  and  a  sign  of  their  high 
♦privileges  and  obligations.  But  the  Jews,  in  the  latter 
period  of  their  national  existence,  instead  of  improving 
this  gracious  distinction  to  humility,  gratitude  and  obe- 
dience, perverted  it  to  pride,  selfconfidence  and  con- 
tempt of  mankind.  They  gloried  in  themselves  as  the 
seed  of  Abraham  and  the  children  of  God,  reprobated 
other  nations  as  his  enemies,  treated  them  as  unclean, 
and  not  only  excluded  diem  from  the  benefit  of  relig- 
ious communion,  but  even  denied  them  the  common 
offices  of  humanity.  And  we  find,  that  one  of  their 
greatest  objections  against  the  gospel  was,  that  it  offered 
salvation  to  the  Gentiles. 

Hypocrites  are  apt  to  value  themselves  upon  their  ex-, 
•ternal  privileges,  and  to  confine  salvation  to  themselves 
and  those  of  their  party  and  complexion.  The  sincere 
Christian  values  his  external  privileges  as  means  of  ho- 
liness. He  rejoices  in  them,  not  as  what  directly  intitle 
him  to  heaven,  but  as  what,  he  hopes,  may  be  the 
means  of  fitting  him  for  heaven.  Possessed  oi' the  lie- 
nevolent  Spirit  of  the  gospel,  he  wishes  that  others  may 
enjoy  the  same  privileges  v\  ith  himself.  He  chooses  to 
think,  that  there  is  much  real  godliness  among  tho'ie 


J64  The  Deplorable  State  of     [Serm.  XIH. 

who  have  never  known  all  his  advantages,  or  joined 
themselves  to  his  community.  On  such  he  looks  rath- 
er tvith  compassion  than  contempt  :  and  on  himself, 
with  concern  rather  than  confidence.  He  admires  th» 
sovereign  grace  of  God,  which  has  made  him  to  differ, 
and  he  is  solicitous  so  to  improve  the  gracious  distinc 
tion,  that  it  may  turn  to  his  salvation — not  to  his  con- 
demnation. 

III.  The  Apostle  tells  them,  that,  *'  at  that  time, 
they  were  without  Christ." 

To  the  Jews  were  chiefly  confined  the  discoveries 
which  God  made  of  a  Saviour  *o  come.  From  them, 
in  their  captivities  and  dispersions,  the  Gentiles  ob- 
tained that  knowledge  which  they  liad  of  this  wonder- 
ful and  glorious  person.  The  knowledge  which  they 
thus  acquired,  v\'as  imperfect,  mixed  with  error  and 
uncertainty,  and  at  best,  extended  onl}^  to  a  few.  The' 
Jews,  in  the  times  near  to  Christ's  appearance,  had 
generally  embraced  the  opinion,  that  the  Messiah,  in 
the  character  of  a  temporal  prince,  would  erect  a  king- 
dom in  their  country,  and  give  them  dominion  over  tlic 
other  nations  of  the  earth.  However  they  might  glory 
in  the  expectation  of  such  a  Saviour,  the  Gentiles  con- 
templating him  in  this  character,  would  regard  his  ap- 
pearance as  a  calamity,  rather  than  a  blessing.  As  the 
Gentiles  in  general  had  no  knowledge  of  Christ,  and 
what  intimations  were  given  them  by  the  Jews,  were 
uncertain  and  erroneous,  the  Apostle  might  truly  say, 
*'  They  were  without  Christ." 

What  think  you  of  their  condition  ? — Was  it  not 
exceedingly  to  be  lamented  ?— How  aflecting  must  it 
be  to  this  benevolent  Apostle,  to  see  whole  nations — 
innumerable  multitudes  of  intelligent  and  immortal  be- 
ings, involved  in  guilt  and  ruin,  and  ignorant  of  the 
only  way  of  deliverance  ?  Can  you  wonder,  that  he  en- 
countered so  many  dangers  and  deaths,  to  spread  akpong 
these  poor  Gentiles  the  knowledge  of  the  Redeemer's 
name  ?   But  let  me  ask  you,  Vvhy  was  this  knowledge 


Sbrm.  XIII.]      Heathetis  and  Unbelievers.  165" 

desirable  ? — Was  it  not,  that,  by  faith  in  him,  and  sub- 
mission to  him,  they  might  obtain  an  interest  in  the 
great  salvation  which  he  has  bronj^ht  to  a  guilty  world  P 
You  have  the  knowledge  of  Chribt.     To  you   his  gos- 
pel has  come.     But  if  you  live  in  unbelief,  what  bene- 
fit do  you  expect  from  him  ? — What  is  your  condition 
better  than  theirs  ? — You  will  say,   *'  You  are  not  ia 
unbelief;   You  acknowledge,  that  Jesus  is  a  divine  Sa- 
viour, and  his  gospel  a  divine  revelation."   Thus  far  is 
well.  But  have  you  submitted  to  Christ  as  a  Saviour  F 
Are  you  governed  by  his  gospel  ?   If  not,  your  faiih  is 
vain  ;  it  will  never  save  you.     AVhen  your  faith  is  ac- 
companied with  repentance  of  sin,  and  a  purpose  of 
new  obedienee  ;  when  it  produces  an  habitual  conform- 
ity of  heart  to  the  religion  which  Christ  has  taught,  then 
you  have  believed  to  the  salvation  of  your  souls.     Un- 
til you  have  such  a  faith  as  this,  you  are  as  truly  with- 
out  Christ,  as  they  who  have  never  heard  of  him.     If 
you  think  the  condition  of  the  heathens  deplorable,  be- 
cause they  have   not  heard  of  Christ,   how  deplorable 
must  be  your  condition,  who  have  heard  of  him,  and 
yet  in  heart  reject  him  ? — If  they   perish,  it  may  be 
pleaded  in  mitigation  of  their  doom,  that  they  knew  not 
the  way  of  deliverance.     But  for  you  vi  ho  believe,  that 
God  has  sent  his  Son  to  redeem  you,  what  excuse  can 
be  urged,  if  still  you  despise  the  salvation  offered  you  ? 
— That  knowledge,  which  you  think  so  distinguishing 
a   privilege,  will   turn  to   your  greater  condemnation. 
Go  then,  humbly  submit  to  this  Saviour,  and  penitent- 
ly rely  on  his  atonement,  and  thus  secure  an  interest  in 
the  salvation  which  he  has  purchased,  lest  you  fall  un- 
der a  more  awful  doom,  than  they  who  are  without  the 
knowledge  of  him.     Every   day   }0U  live  in  impeni- 
tence, your  condition  is  in  some  respects  more  dan- 
gerous than  theirs,  to  whom  the  word  of  salvation  has 
never  been  sent. 

IV.  The  Apostle  farther  observes,  that  these  Ephe- 
!>ians  were  "  aliens  Irom  the  commonwealth  of  Israel." 


166  the  Deplorable  State  of     [Serm.  XI II^ 

To  the  Israelites  pertained  the  service  of  God.  To 
the  forms  of  worship  instituted  in  the  Mosaic  law  none 
were  adnnitted  but  Jews,  and  such  as  were  proselyted 
to  the  Jewish  religion.  All  uncircumcised  heathens 
were  excluded  as  aliens.  The  Apostle  says,  verse  14, 
"  Christ  has  broken  down  the  middle  wall  of  partition, 
which  was  between  us  ;*'  between  Jews  and  Gentiles. 
He  alludes  to  the  partition  wall  in  the  temple,  which 
separated  the  court  of  the  Gentiles  from  the  holy 
place,  into  which  the  Jews  might  enter  ;  but  no  alien 
could  be  admitted. 

The  gospel  has  instituted  a  service  more  pure  and 
spiritual  than  that  appointed  by  the  law  of  Moses  i 
and  all  Christians  are  a  holy  priesthood,  to  offer  up 
spiritual  sacrifices,  acceptable  to  God  through  Jesus 
Christ.  By  his  blood  they  have  boldness  to  enter  into 
the  holiest,  in  a  new  and  living  way. 

Now  if  the  Gentiles  were  unhappy  in  an  exclusion 
from  the  service  of  the  Jewish  sanctuary.  How  guilty 
are  they  who  exclude  themselves  from  the  more  excel- 
lent service  of  the  Christian  church  ?  If  they  who  were 
denied  admission  to  the  ancient  temple,  were  in  so 
dangerous  a  case,  How  awful  is  the  case  of  those,  who 
contemptuously  turn  away  from  gospel  ordinanceSj 
when  their  attendance  is  not  only  permitted,  but  re- 
<]uired  ? 

We  have  much  stronger  inducements  to  attend  on 
the  service  of  God  under  the  gospel,  than  Gentiles 
could  have  to  join  themselves  to  the  commonwealth 
of  Israel.  The  Christian  service  is  more  simple  and 
easy,  more  pure  and  spiritual,  than  the  Jewish  ;  suc- 
cess is  more  surely  jjromised  ;  greater  assistance  is  of- 
fered ;  richer  blessings  are  exhibited ;  the  interces- 
sion of  an  all  prevailing  Mediator  is  more  expressly 
revealed. 

If  some  of  those  friends,  with  whom  we  mingle  in 
our  common  employments  and  amusements,  were  un- 
der an  absolute  exclusion  from  the  privilege  of  unitin^j 


Seem.  XIII.]      Heathens  and  Unhelie'cers.  167 

in  the  devotions  of  the  church,  and  attending  on  the 
means  of  knowledge  and  salvation,  should  \\  e  not  think 
them  very  unhappy  ? — Should  we  not  look  upon  then^ 
with  sensible  pity  and  concern,  whenever  we  met 
them  ?  In  the  good  providence  of  God,  we  are  allow- 
ed this  privilege.  But  how  many  despise  it  ; — They 
who  Vv  ill  not  use  a  privilege  when  they  have  it,  are  not 
at  all  the  better  for  it.  Their  condition  is  not  happier, 
than  if  they  never  had  received  it  :  Nay  ;  it  is  more 
— far  more  guilty  and  wretched.  The  Apostle  speaks 
of  those,  who  put  from  them  the  word  of  God,  as  judg- 
ing themselves  unworthy  of  eternal  life,  and  bringing 
on  their  souls  a  wonderful  destruction. 

V.  The  Apostle  adds  :  "  They  were  strangers  froni 
the  covenants  of  promise." 

A  covenant,  in  common  acceptation,  is  an  agree- 
ment between  two  parties,  in  which  a  promise  is 
made  on  certain  conditions,  to  be  mutually  perform- 
ed. God's  dealings  with  men  are  called  by  this 
name  in  allusion  to  such  usages  among  them.  Though 
there  is  not  an  exact  similarity  in  all  points,  yet  there 
is  a  resemblance  in  this  main  point,  that  we  become 
entitled  to  promised  blessings  by  a  compliance  with 
required  conditions.  But  then,  it  should  be  remem- 
bered, whatever  the  conditions  are,  they  in  no  sense 
dcseriie  the  blessings  ;  nor  are  they  performed  by  our 
own  independent  ability  ;  nor  is  the  consent  to  perform 
them,  optional,  as  in  human  covenants  :  But  the  bles- 
sings promised  are  gifts  from  God — the  conditions  re- 
quired are  performed  by  grace  derived  from  him — and 
the  whole  plan  of  the  covenant  is  constituted  for  us  by 
his  wisdom,  and  enjoined  upon  us  by  his  authority. 
,  It  is  observable  ;  Apostle  here  speaks  of  covenantSy 

I  more  than  one.  So  in  Romans  ix.  4.  He  says,  "  To 
the  Jews  belonged  the  co'venants.  He  probably  refers 
to  the  covenant  with  Abraham,  which  because  it  was 
several  times  renewed  and  promulged,  may  be  called 
The  Covenants* 


168  the  Deplorable  State  of       [Serm.  Xllt 

This  was  eminently  a  covenant  of  promise.  It  con- 
tained that  great  and  glorious  promise,  which  is  the 
substance  of  the  gospel,  that  the  Lord  vyould  be  a  God 
to  him  and  to  his  seed,  through  that  Saviour,  in  whom 
all  the  families  of  the  earth  should  be  blessed.  This 
covenant  with  Abraham  was  repeated  to  Isaac  and  to 
Jacob  ;  and  afterward  proclaimed  to  the  nation  of  the 
Jews  ;  it  was  illustrated  and  explained  by  the  prophets, 
and  still  more  fully  displayed  and  confirmed  by  the 
gospel.  This  was  properly  the  covenant  of  grace  ;  and 
it  embraced  all  believers  of  all  nations,  as  well  as  the 
natural  descendants  of  Abraham.  "  As  many  as  are 
of  the  faith  are  blessed  with  faithful  Abraham."  "  They 
Vvho  are  Christ's  are  Abraham's  seed,  and  heirs  ac- 
cording to  the  promise."  "  The  blessing  of  Abraham," 
that  God  would  be  a  God  to  him  and  his  seed,  **  is 
eome  on  the  Gentiles  through  Jesus  Christ." 

Now  the  Apostle  observes,  that  the  Gentiles  were 
strangers  to  this  covenant  of  promise.  The  discovery 
of  it,  until  the  Saviour  came,  was  almost  wholly  con- 
fined to  the  Jews.  How  unhappy  was  the  condition  of 
the  Gentile  world,  in  those  dark  and  benighted  ages, 
ivhich  preceded  the  gospel !  They  knew  the  judgment 
of  God,  that  sinners  like  them  were  worthy  of  death  ; 
but  knew  not  the  way  of  pardon  and  peace.  They  had 
only  a  general  apprehension  of  God's  goodness,  not  any- 
express  promise,  on  which  to  ground  their  hope. 
Most  of  them  had  such  absurd  notions  of  the  divine 
Character,  and  such  faint  conceptions  of  futurity,  that 
they  sunk  down  into  an  unfeeling  stupidity.  "  They 
walked  in  the  vanity  of  their  mind,  having  their  un- 
derstanding darkened,  being  alienated  from  the  life  of 
God  through  the  ignorance  that  was  in  them  because 
of  the  blindness  of  their  hearts,  and  being  past  feeling, 
gave  themselves  over  to  work  all  uncleanness  with 
greediness." 

Happy  are  we  in  a  full  discovery  of  the  covenant  of 
grace.     In  the  gospel  which  is  come  to  us,  the  bles- 


Behu*  XIII.]        Heathens  and  l/nMievefs^  169 

sings  of  pardon  and  eternal  life  are  more  expressly 
promised,  and  that  faith  and  repentance,  which  are  the 
conditions  of  those  blessings,  are  more  clearly  stated  j 
than  they  were  in  former  dispensations.  And  if  we, 
who  are  acquainted  with  the  terms  and  the  promises  of 
the  covenant,  finally  reject  them,  our  case  will  be  far 
more  wretched  than  theirs  who  were  strangers  to  them. 
"  It  had  been  better  for  us  not  to  have  known  the  way 
of  righteousness,  than,  after  we  have  known  it,  to  turrE 
from  the  holy  commandment  delivered  unto  us."  Let 
us  then  flee  for  refuge  to  lay  hold  on  the  hope  set  be- 
fore us.     I  proceed  to  observe, 

VI.  The  Gentiles  are  said  to  "  have  had  no  hope." 
They  had  no  clear  and  distinct  hope  of  a  future  ex- 
istence. 

Many  of  them  scarcely  believed,  or  even  thought  of 
a  life  beyond  this.  They  had  no  apprehension,  hardly 
the  idea  of  a  restoration  of  the  body.  Those  who  be- 
lieved a  future  state  had  but  obscure,  and  some  of 
them,  very  absurd  conceptions  of  it.  Still  more  igno- 
rant were  they  of  the  qualifications  necessary  for  happi- 
ness after  death*  Some  discovery  of  these  important 
matters  was  made  by  the  Jewish  revelation  ;  but  it  is 
by  the  gospel  only,  that  life  and  immortality  are 
brought  to  light. 

This  elucidates  and  confirms  the  arguments^  which 
reason  suggests,  in  favor  of  a  future  state  ;  such  as  the 
present  unequal  distribution  of  rewards  and  punish- 
ments ;  our  natural  capacity  for  higher  improvements 
than  our  condition  in  this  world  will  permit ;  the  im» 
possibility  that  such  as  die  young  should  ever  answer 
the  purposes  of  a  rational  existence,  unless  they  exist 
in  another  state  ;  the  ardent  desire  of  immortality  which 
is  implanted  in  every  breast,  and  which  sensibly  oper- 
ates in  all,  except  where  it  is  overpowered  by  corrupt 
principles  and  vicious  habits.  And  besides  these  ;  it 
has  made  explicit  declarations  and  promises  of  the  re- 
surrection of  the  body  and  a  future  existence,  and  coi\- 
Vol,  III.  y 


170  The  Deplorable  StaU  of       [Serm.  XIIF. 

firmed  them  by  a  plain  obvious  fact,  the  resurrection  and 
ascension  of  Jesus  Christ,  the  Son  of  God,  and  a  teach- 
er sent  from  him. 

It  has  not  only  taught  us  in  general,  that  there  will 
be  another  life,  but  has  informed  us  of  many  important 
circumstances  relating  to  it ;  particularly,  that,  in  some 
unknown  nenod  of  duration,  diere  will  be  an  end  of  the 
human  succession,  and  of  the  probationary  existence 
of  mankind— that  then  will  commence  a  general  judg- 
ment of  the  world — that  into  this  judgment  will  be 
brought  every  work  of  man,  with  every  secret  thing — 
that  rewards  and  punishments  will  be  dispensed  ac- 
cording to  men's  different  characters,  and  proportioned 
to  their  different  degrees  of  holiness  or  wickedness — 
that,  in  the  conclusion  of  the  judgment,  the  wicked 
will  go  away  into  everlasting  punishment,  and  the 
righteous  into  life  eternal. 

We  have  now  a  glorious  hope  set  before  us.  Guilty 
and  unworthy  as  we  are,  we  may  be  reconciled  unto 
God  by  the  death,  and  saved  by  the  life  of  Jesus.  So 
rich  and  extensive  is  the  grace  revealed  in  the  gospel, 
that  a  consciousness  of  past  guilt  is  no  just  ground  of 
discouragement  to  those  who  feel  the  workings  of  god- 
ly sorrow,  and  the  resolutions  of  new  obedience. 
•'  The  righteousrw^ss  of  God,  through  the  faith  of 
Christ  is  unto  all,  and  upon  all  them  who  believe,  and 
there  is  no  difference." 

Do  we  think  with  compassion  and  concern  on  the 
ease  of  those,  who  know  not  the  way  of  peace,  and  have 
no  hope  ?— Let  us  not  then  despise  the  glorious  hope 
])roposed  to  us,  but  receive  it  with  thankfulness  and 
joy.  In  a  way  of  repentance  toward  God,  and  faith 
toward  our  Lord  Jesus  Christ,  the  gospel  sets  before 
us  the  hope  of  a  glorious  immortality  ;  but  if  we  con- 
tinue in  unbelief  and  impenitence,  we  can  have  no 
part  in  the  matter.  Are  there  not  many,  who,  if  they 
weie  to  speak  seriously,  mutt  confess,  that  by  the 


Serm.  Xni.]      Hiathens  and  Unbelievers.  171 

terms  of  the  gospel,  they  are  excluded  from  the  bles- 
sedness proposed  ?  Will  you  live  as  the  Gentiles  form- 
erly lived,  without  hope  ?  Will  you  put  yourselves  in 
a  condition  worse  than  theirs,  when  you  enjoy  so  high 
advantages  ?  Will  you  turn  the  means  of  hope  into  oc- 
casions of  present  guilt  and  future  despair  ?  Lay  hold 
on  this  hope,  while  it  is  within  your  reach — Seek  for 
eternal  life  by  a  patient  continuance  in  well  doing — 
Give  diligence  to  the  full  assurance  of  hope  to  the  end 
•—be  not  slothful,  but  followers  of  them,  who  through 
faith  and  patience  inherit  the  promises- 

VII.  The  last  character  of  these  Gentiles  is,  that 
*'  they  were  without  God  in  the  world."  They  were 
Atheists  in  a  world,  in  which  God  was  manifest. 

The  Heathens  generally  had  some  apprehension  of 
a  Deity  ;  but  they  were  without  a  knowledge  of  the 
one  true  God,  and  without  a  just  idea  of  his  character. 
They  did  service  to  them  who  by  nature  were  no 
gods  ;  or,  if  they  knew  something  of  God,  yet  "  they 
glorified  him  not  as  God,  neither  were  thankful,  but 
became  vain  in  their  imaginations,  and  changed  the 
truth  of  God  into  a  lie,  and  worshipped  and  served  the 
creature  more  than  the  Creator,  who  is  blessed  for- 
ever. 

To  us,  who  have  been  early  taught  the  existence 
and  government  of  one  Supreme,  all  Perfect  Being, 
nothing  is  more  unaccountable,  than  the  atheism  and 
idolatry,  which  have  appeared  in  the  world.  To  us  it 
i*  astonishing,  that  any  should  deny  the  existence  of 
an  eternal,  independent  power,  and  ascribe  to  chance 
and  fate  all  the  things  which  we  behold  ;  and  no  less 
astonishing,  that  any  should  imagine  the  godhead  to 
be  like  unto  gold  and  silver  and  stone^  graven  by  art 
and  man's  device. 

But  while  we  condemn  the  atheist  and  the  idolater, 
let  us  take  heed  lest  we  also  fall  under  the  same  con- 
demnation.    Many,    who   profess  to   know  God,  in 


112  T/ie  Deplorable  State  ef     [Serm.  XIII. 

works  deny  him.  Many,  who  would  not  kneel  to  a 
graven  image,  or  prostrate  themselves  before  the  ris« 
jn^  sun,  still  serve  the  creature  more  than  the  Creator, 
love  mammon  more  than  God,  and  are  governed  more 
by  their  own  lusts  than  by  his  will. 

However  clearly  you  can  demonstrate  the  existence 
and  providence  of  God,  and  whatever  rational  senti- 
ments you  entertain  concerning  his  character  and  gov- 
ernment ;  ifvou  seek  not  his  favor  with  your  whole 
heart,  and  in  preference  to  every  worldly  interest — if 
you  forget  him  in  your  ordinary  concerns,  and  ac- 
knowledge him  not  in  your  daily  wants  and  supplies — 
if  you  neglect  to  maintain  communion  with  him  by 
meditation,  thanksgiving  and  prayer — if  you  indulge  a 
temper,  and  pursue  a  course  contrary  to  his  will  ;  you 
are,  as  really  as  the  atheist,  without  God  in  the  world. 
While  you  condemn  those,  who,  in  contradiction  to 
the  plainest  evidence,  say,  there  is  no  God,  How  will 
you  justify  yourselves,  who  in  contradiction  to  your ' 
own  belief,  live  as  if  there  were  no  God  ? 

There  are  more  atheists  in  the  world,  than  profess 
themselves  such.     *'  The  transgression  of  the  wicked 
saith,  there  is  no  fear  of  God  before  his  eyes."     How 
unaccountable  is  the  stupidity  of  sinners  !  God  is  notJ 
far  from  them  :  He  loads  them  with  blessings,  satis-j 
ties  them  with  good,  fills  them  with  gladness  ;  yet 
they  know  him  not,  or  will  not  regard  him.     T/ih 
God  calls  the  heavens  to  behold  with  astonishment 
*'  1  have  nourished  and  brought  up  children,  but  thej 
hare  rebelled  against  me  !    The  ox  knoweth  his  own* 
cr,  and  the  ass  his   master's  crib,  but  Israel  doth  not! 
know,  my  people  doth  not  consider  !  Who  hath  heard] 
such  a  thing  ?  Hath  a  nation  changed  her  gods,  whici 
yet  are  no  gods  ?  but  my  people  hath  changed  theii 
glory  for  that  which  doth  not  profit.     They  have  for- 
saken me,,  the  fountain  of  living  water,  and  have  hew- 
«d  them  out  broken  cisterns,  which  can  hold  no  water.*- 


Serm.  XIII.]     Heathens  and  Unbelie'uers,  ,17S 

Let  us  lament  the  atheism  and  idolatry  of  our  own 
hearts.  Since  we  know  God,  let  us  glorify  him  as 
God,  by  thankfulness  and  obedience.  Let  us,  by  the 
discoveries  of  his  character  made  before  our  eyes,  and 
the  exercises  of  his  goodness  which  we  daily  experi- 
ence, be  persuaded  to  present  ourselves  living  sacri- 
fices holy  and  acceptable  to  him  ;  for  this  is  our  rea* 
sonable  service. 


^^^gm 


SERMON   XIV. 


The  Happiness  of  Believers  in  Nearness  to  God- 


EPHESIANS  a.  13—18. 

But  noiv  in  Christ  Jesus^  ye  who  sometimes  noere  far  q^,  are  mader 
nigh  by  the  blood  of  Christ.  For  he  is  our  fieace,  who  hath  made 
both  one,  and  hath  broken  down  the  middle  wall  of  fiartition  be^ 
tween  us  ;  having  abolished  in  his  flesh  the  enmity ^  even  the  law 
of  commandments  contained  in  ordinances,  for  to  make  in  himself 
of  twain  one  new  man,  so  making  fieace  j  and  that  he  might  rec- 
oncile  both  unto  God  in  07ie  body  by  the  cross,  having  slain  the  en- 
mity thereby;  and  came  and  fir  eached  peace  to  you  who  were 
(fci^  ^ff->  dT^d  to  them  that  were  vigh  ;  for  through  him  we  both 
have  an  access  by  one  Sfiirit  unto  the  Father. 

In  the  preceding  verses,  the  Apostle  reminds 
the  Gentile  behevers  in  Ephesus,  in  what  respects 
they  hid  formerly  lived  at  a  distance  from  God.  They 
were  Gentiles  in  the  flesh— they  were  by  Jews  despis- 
ed, as  not  having  the  mark  and  sign  of  God's  people 
—they  were  without  the  knowledge  of  Christ — they 
were  excluded  from  the  privilege  of  worshipping  God 
in  his  sanctuary — they  were  strangers  to  the  gracious 
promise  of  the  covenant — they  had  no  sure  hope  of  a 
future  life — and  they  were  v/ithout  God  in  the  world. 
In  the  words  now  readj  he  describes  that  happy  state 
of  nearness  to  God,  into  which  they  were  brought  by 
the  gospel.     *'  He  says,  verse  13,  Ye  who  sometimes 


Si»M.  XIV.]  ne  Happiness  of  Believers,  ^c,      173 

were  far  off,  are  made  nigh  by  the  blood  of  Christ," 
The  circumstances  of  this  nearness  he  distinctly  illus- 
trates in  the  following  words,  which  we  will  now  open 
and  apply. 

I.  They  were  brought  within  the  church  of  Gody  and 
admitted  to  equal  privileges  with  his  ancient  people 
the  Jews. 

The  seed  of  Abraham  were  the  people,  whom  Gcd 
chose,  and  whom  he  caused  to  approach  near  to  him- 
self. To  them  he  shewed  his  statutes  and  his  judg-- 
ments  :  he  dealt  not  so  with  any  other  nation.  The 
Gentiles  he  left  afar  off  from  him.  '*  But  now,"  says 
the  Apostle,  "  these  are  made  nigh  in  Christ,"  as  welJ 
as  the  Jews.  **  Christ  is  our  peace."  He  has  made 
a  peace — a  union  between  Jews  and  Gentiles.  *'  He 
has  made  both  to  be  one."  He  has  formed  them  into 
one  church,  and  given  them  an  equal  share  in  gospel 
privileges,  so  that  one  has  no  preeminence  above  the 
other.  Christ  says,  "  I  lay  down  my  life  for  the 
sheep  ;"  not  merely  for  those  of  the  ancient  fold  ; 
"  for  1  have  other  sheep,  which  are  not  of  this  fold  : 
Them  also  I  must  bring,  and  they  shall  hear  my  voice, 
and  there  shall  be  one  fold  and  one  Shepherd." 

"  He  has  broken  down  the  middle  wall  of  partition 
which  was  between  us."  He  has  abolished  the  cere- 
monial law,  which  was  a  v»  all  of  separation  between 
Jews  and  other  nations.  The  Apostle  alludes  to  the 
wall  in  the  temple,  which  divided  the  court  of  the 
Gentiles  from  the  holy  place,  where  the  Jews  were  al- 
lowed to  worship.  On  this  wall,  Josephus  says,  it  was 
written,  **  that  no  alien  might  go  through  it." 

The  Apostle  adds,  "  Christ  hath  abolished  in  his 
flesh  the  enmity,  even  the  law  of  commandments,  con- 
sisting in  ordinances,  to  make  in  himself  of  two  one 
new  man,  so  making  peace"  between  them.  That 
which  made  the  enmity,  or  separadoa  between  Jews 
and  Gentiles  was  the  law  of  ceremonies  and  o-^dinan- 
ces  ;  for  these  were  peculiar  to  the  Jev^s  :  Uncircum- 


176  in  Nearness  to  God,        [Sersi.  XI V^ 

Cised  Gentiles  were  not  admitted  to  them.  These 
Christ  has  abolished  in  his  flesh.  The  great  intention 
of  them  was  to  prefigure  Christ's  sufferings  in  the  flesh 
for  the  sins  of  the  world.  When  he  offered  himself  on 
the  cross,  he  abolished  these  ordinances  as  being  no 
longer  of  use^  and  thus  removed  the  enmity,  or  the 
occasion  of  distinction  between  Jews  and  Gentiles, 
So  the  Apostle  says  in  his  epistle  to  the  Colossians. 
*'  He  hath  made  peace  through  the  blood  of  the  cross, 
and  hath  blotted  out  the  hand  writing  of  ordinances, 
which  was  against  us"  Gentiles,  "  and  hath  taken  it 
out  of  the  way,  having  nailed  it  to  the  cross." 

As  the  death  of  Christ  was  designed  alike  for  the 
benefit  of  all  nations,  so  when  he  removed  the  law  of 
ceremonies  given  to  the  Jews,  he  instituted  a  more 
simple  way  of  worship,  which  should  be  common  to 
Gentiles,  as  well  as  Jews.  As  he  made  no  distinction 
between  them  in  the  design  of  his  death,  so  he  would 
allow  none  to  be  made  in  regard  of  the  privileges  of  his 
worship  ;  but  would  reconcile  both  in  one  body. 

You  here  see,  and  you  ought  to  remember,  that  one 
great  design  of  Christ's  death  was  to  abolish  former 
distinctions,  to  unite  all  nations  in  one  church,  and  ta 
create  in  himself  one  new  man,  so  making  peace.  He 
has  purchased  the  church  with  his  blood,  and  hh 
church  is  one.  'I'hough,  for  the  convenience  of  wor- 
ship,  it  may  be  divided  into  many  members,  still  it  is 
one  body  in  him.  He  is  the  head  of  the  church,  and 
the  Saviour  of  the  body. 

Hence  it  follows,  that  all  contentions,  divisions  and 
separations  in  the  church  of  Christ,  are  a  direct  opposi- 
tion to  the  design  of  his  death.  As  the  members  of  a 
particular  church  ought  to  walk  together  in  peace,  so 
particular  churches  should  maintain  communion  with 
one  another.  They  should  cooperate  in  building  up 
the  great  kingdom  of  their  common  Lord,  until  they 
all  come  in  the  unity  of  the  faith  and  of  the  knowledge 
of  the  Son  of  God,  unto  the  measure  of  the  stature  u/ 


Serm.  XIV.]  The  Happiness  of  Belie'oers  ^c.       IIH 

the  fulness  of  Christ.  Christians  may  entertain  differ- 
ent opinions  in  the  less  important  doctrines  of  the  gos- 
pel, and  may  practise  diftcient  usages  in  ihe  worship  of 
God  ;  but  is  long  as  they  hold  the  hetid,  on  which  all 
the  members  depend,  and  as  long  as  they  call  on  the 
name  of  the  same  Lord  Jesus  Christ,  they  should  re- 
gard and  treat  each  other  as  fellow  members  in  him. 

Most  of  the  Churches  |jlanted  by  the  Apostles,  con- 
sisted both  of  Jews  and  Gentiles.  These,  having  been 
differently  educated,  and  still  retaining  some  of  their 
ancient  habits,  often  fell  into  troublesome  contentioiis. 
But  in  these  cases  Paul  always  inculcated  forbearance, 
condescension  and  charity.  While  he  required  the 
churches  to  purge  out  the  openly  wicked  and  ungodly, 
he  cautioned  believers  not  to  judge  and  condemn  one 
another  for  circumstantial  differences,  and  exhorted 
them,  wherein  they  were  agreed,  to  walk  by  the  same 
rule. 

If  we  separate  from  the  communion  of  our  brethren 
for  differences,  which  enter  not  into  the  essence  of  re- 
ligion ;  or  if  we  renounce  fellowship  with  particular 
churches,  which  still,  we  have  reason  to  hope,  Christ 
has  owned  and  blessed,  we  not  only  oppose  the  plain 
instructions  of  the  gospel,  but  counteract  one  great  de- 
sign  of  Christ's  death,  which  was  to  destroy  all  enmity, 
and  reconcile  his  disciples  in  one  body. 

It  is  the  duty  of  all  Christians  to  excite  one  another 
to  love  and  good  works,  and  to  unite  in  advancing  the 
common  interest  of  pure  religion.  They  are  to  seek, 
not  merely  their  own  profit,  but  the  profit  of  many. 
They  are  not  only  to  consult,  each  one  his  own  person- 
al edification  ;  but  to  study  the  things  which  make  for 
peace,  and  the  things  wherewith  they  may  edify  one 
another. 

II.  These  Ephesians  were  brouo-ht  near  to  God,  as 
they  were  admitted  to  enjoy  tiiQ  gospel,  which  is  a  dis- 
pensation of  grace  and  peace. 
Vol.  hi.  x 


178  The  Happiness  of  Believers     [Serm.  XIV, 

The  Apostle  says,  "  Christ  came  and  preached  peace 
to  }'OU  who  were  afar  off,  and  to  thein  that  are  near.'* 
Christ  came  to  the  Ephesians,  not  personally,  but  by 
the  ministry  of  his  Apostles,  and  preached  pardon  and 
salvation  to  them,  as  \vell  as  to  the  Jews, 

If  it  is  a  happiness  to  enjoy  peace  with  God,  it  is  a 
privilege  to  hear  it  proclaimed,  its  nature  explained, 
and  its  ttrms  proposed.     *'  Blessed  are  the    people, 

who  know  the  joyful  sound." "  How  beautiful  are 

the  feet  of  him,  that  bringeth  good  tidings,  that  pub- 
lishetli  peace,  that  bringeth  glad  tidings  of  good,  that 
jjublisheih  salvation,  that  saith  unto  Zion,  Thy  king 
reigncth." 

As  the  Jews  were  said  to  be  near  to  God,  because  to 
them  pertained  the  giving  of  the  law  and  the  service  of 
the  sanctuary  ;  so  these  Gentiles  v.'ere  now  said  to  be 
made  nigh,  because  to  them  was  preached  the  gospel 
of  peace,  and  the  offer  of  salvation  through  a  Re- 
deemer. 

If  they  were  near  to  God  in  the  enjoyment  of  PauPs 
ministry,  we  also  are  near  ;  for  to  us  are  committed  the 
truths  taught  by  his  ministry.  The  doctrines,  which 
the  Apostles  preached,  are  contained  in  their  writings. 
These,  through  the  good  Providence  of  God,  are  in  our 
possession  :  We  may  consult  them  in  the  hours  of  re- 
tirement ;  we  may  hear  them  opened  and  applied  in 
the  sanctuary  of  God.  We  need  not  say,  "  Who  shall 
ascend  into  heaven,  to  bring  Christ  down  from  above  ? 
Or,  \\'^ho  shall  descend  into  the  deep,  to  bring  Christ 
up  from  the  dead  r"  For  the  word  is  nigh  us,  even 
that  same  word  of  salvation  which  Christ  preached, 
first  in  his  own  person,  and  then  by  the  ihinistry  of  his 
Apostles.  We  are  the  people,  who  know  the  joyful 
sound,  and  to  whom  peace  through  Jesus  Christ  is 
proclaimed.  God  has  brought  us  near  to  himself,  to 
do  his  service  in  the  tabernacle.  He  has  sent  to  us  the 
ccsuel  of  his  Son  :   In  the  midst  of  us  he  has  establish- 


Serm.  XIV.]         in  Nearness  to  God.  179 

ed  his  churches  :  We  are  invited  to  behold  the  beauty 
of  the  Lord,  and  to  inquire  in  his  temple. 

Our  high  privileges  are  not  the  efiects  of  our  own 
previous  choice,  but  of  God's  sovereign  grace.  He 
has  revealed  to  us  those  glorious  things,  which  are  hid- 
den from  millions  of  our  fellow  sinners. — Why  is  it 
so  ? — We  can  only  say,  *'  So  it  seemed  good  in  his 
sight." 

Let  us  remember,  however,  that  to  whom  much  is 
given,  of  them  much  will  be  required.  The  nearer  we 
are  brought  to  God,  the  farther  shall  we  be  banished 
from  him,  if  we  despise  his  grace.  So  our  Lord  says 
s  to  Capernaum,  in  which  he  often  preached  and  wrought 
miracles  ;  "  Thou,  Capernaum,  which  art  exalted  to 
heaven,  shalt  be  cast  down  to  hell  ;  for  if  the  mighty 
works  which  have  been  done  in  thee,  had  been  done 
in  Sodom,  it  would  have  Remained  until  this  day. 
Therefore  it  shall  be  more  tolerable  for  Sodom  in  the 
day  of  judgment,  than  for  thee." 

III.  Among  these  l':Lphesians,  many  were  brought 
near  to  God  by  the  renovation  of  their  souls  after  his 
image. 

The  Apostle  says  to  them,  "  In  Christ  ye  are  made 
nigh,  for  he  is  our  peace,  who  hath  made  both  one, 
and  hath  abolished  the  enmity,  to  make  in  himself  of 
twain  one  ne%v  jnan.'^ 

It  was  the  design  of  the  gospel,  not  only  to  unite 
Jews  and  Gentiles  in  one  church,  but  to  make  them 
new  men,  that  they  might  walk  in  neivness  of  life.  Ac- 
cordingly the  Apostle,  in  the  4th  chapter,  observes, 
that  ''  they  had  been  tuught,  as  the  truth  is  iji  Jesus, 
that  they  should  put  off,  concerning  their  former  con- 
versation, the  old  man,  v;hlch  is  corrupt  according  to 
.  the  deceitful  lusts,  should  be  renewed  in  the  spirit  of 
their  mind,  and  should  put  on  the  new  man,  which, 
after  God,  is  created  in  righteousness  and  true  holi- 
ness." The  old  man  signiiies  those  evil  habits  which 
they  had  long  iad;ilgc:d  in   their  Heathenism.     The 


180  The  Happiness  of  Believers      [Serm.  XIV, 

new  man  is  that  life  of  holiness  and  righteousness 
which  the  gospel  requires.  This  is  called  true  holi- 
ness, and'a  renewal  of  the  spirit,  in  distinction  from 
tho^e  outward  forms  in  which  Jews,  as  well  as  Hea- 
then >,  had  once  rested. 

No\v,  when  we  are  renewed  in  the  spirit  of  the 
mind,  and  made  holy  in  the  hidden  man  of  the  heart, 
then  we  are  brought  near  to  God.  All  habitual  sin- 
ners, how  near  soever  in  their  visible  privileges,  are  in 
their  hearts  far  from  him.  They  have  in  them  a  carnal 
mind,  which  is  enmity  against  God,  and  will  not  be 
subject  to  his  law.  They  are  enemies  in  their  minds 
by  wicked  works.  They  may  profess  to  know  God  ; 
but  in  works  they  deny  him,  being  abominable  and 
disobedient,  and  unto  every  good  woik  reprobate. 
But  true  Christians  are  nigh  to  God,  as  they  are  par- 
takers of  his  nature,  rene-?v'ed  after  his  image,  and  con- 
formed to  his  character. 

if  tlie  enjoyment  of  the  gospel  brings  us  near  to 
God,  the  efficacy  of  the  gospel  on  our  souls  brings  us 
nearer  still  ;  for  this  assimilates  us  to  him.  We  may 
be  near  to  him  in  external  privileges,  and  yet  be  far  off 
in  the  disposition  of  our  minds.  There  are  those,  who 
draw  near  to  God  \^  ith  their  mouths,  when  their  hearts 
aie  tar  from  him.  If  we  not  only  profess  the  word  of 
truih,  but  are  bora  of  this  incorruptible  seed — this 
word,  wiiich  liveth  and  abideth  for  ever,  and  have  pu- 
rified our  souls  in  obeying  the  truth  ;  then  we  may 
properly  be  said  to  be  made  nigh  to  God.  **  While 
we  walk  in  the  light,  as  he  is  in  the  light,  V;e  have  fel- 
lowship with  him."—*'  When  we  dwell  in  love,  wc 
dwell  in  God  and  he  in  us,  for  he  is  love." 

Let  us  not  content  ourselves  with  a  professed  and 
vi>ii.»lc  nearness  to  God,  but  seek  a  spiritual  union 
with  him  in  a  particijuition  of  tlie  divine  nature.  Let 
Vis  walk  with  him  in  ihe  exercise  of  faith  and  love,  in 
the  contemplation  of  his  perfections,  in  a  sense  of  his 
presence,   and  in  the  observance  of  his  commandsc 


6erm.  XIV.]         //;  Nearness  to  God,  181 

When  we  are  renewed  in  the  spirit  of  the  mind  and 
walk  in  newness  of  life,  we  may  be  said  to  come  nigh 
to  God  ;  for  then  we  are  like  him,  and  erjoy  commu- 
nion  with  him. 

IV.  This  nearness  to  God  farther  implies  a  state  of 
peace  with  him. 

The  Apostle  here  speaks,  not  only  of  a  reconciliation 
between  Jews  and  Gentiles,  but  cf  a  reconciliation  of 
both  unto  G<jd.  "  Christ  hath  abolished  the  enmity, 
that  he  might  make  in  himself  of  twain  one  new  man 
— and  that  he  might  reconcile  both  unto  God  in  one 
body  by  the  cross." 

As  sinners  are  enemies  to  God  in  their  minds,  so 
they  are  objects  of  his  holy  displeasure*  "  He  is  an- 
gry  with  them  every  day."  And  his  "  salvation  is  far 
from,  them."  They  say  unto  God,  *'  Depart  from  us, 
for  we  desire  not  the  knowledge  of  thy  ways."  And  a 
sentence,  corresponding  with  this  language  of  their 
hearts,  is  prepared  for  them  ; — "  Depart  from  me,  ye 
workers  of  iniquity  ;  I  know  you  not."  But  when 
they  return  to  God  by  repentance,^  then  his  anger  is 
turned  away,  and  the  sentence  is  revoked.  When 
their  enmity  is  slain,  and  their  self  exalting  thoughts 
are  humbled,  then  God  receives  them  graciously  and 
loves  them  freely  ;  he  is  merciful  to  their  unrighteous- 
ness, and  remembers  their  sins  no  more.  "  Being- 
justified  by  faith,  they  have  peace  with  God  through 
Jesus  Christ."  They  are  interested  in  that  gracious 
promise,  "  I  will  be  a  God  and  a  Father  to  you  ;  and 
ye  shall  be  my  sons  and  daughters." — "  There  is  no 
condemnation  to  them,  because  they  are  in  Christ 
Jesus,  and  they  walk  not  after  the  fiesh,  but  after  the 
Si^irit." 

This  reconciliation  is  effected  **  by  the  blood  of" 
Christ  shed  on  "  the  cross." — "  The  chastisement  of 
our  peace  was  laid  on  him." —  *'  He  suiiered  for  our 
sins,  the  just  for  the  unjust,  that  he  might  bring  us  to 
God."     And  "  God  makes  us  accepted  in  the  Belov. 


182  The  Happiness  of  Belieiiers      [Serm.  XIV. 

ed." — "  He  is  in  Christ  reconciling  the  world  to  him- 
self, not  imputing  their  trespasses."  Happy  is  the  be- 
liever thus  brought  near  unto  God.  "  Blessed  is  the 
man,  whose  transgressions  are  thus  forgiven,  and  his 
sins  covered.  Blessed  is  the  man,  to  whom  the  Lord 
imputeth  not  iniquity,  and  in  whose  spirit  there  is  no 
guile."  He  looks  back  with  astonishment  on  his  for- 
mer state  of  estrangement  from  God,  and  on  the  false 
security  which  he  felt,  while  all  his  sins  were  unpar- 
doned, and  his  guilty  soul  exposed  to  eternal  condem- 
nation. He  mediates  with  thankful  admiration  on  the 
mercy  of  God,  which  has  brought  him  within  the 
sound  of  the  gospel,  has  aivakened  his  attention  to  the 
danger  of  his  condition  and  to  the  relief  provided,  and 
has  given  him  repentance  and  the  remission  of  sins. 
He  views  with  delight  the  face  of  a  reconciled  God, 
and  finds  pleasure  in  the  consciousness  of  a  heart  rec- 
onciled to  him.  He  looks  forward  with  the  joy  of 
hope  to  that  day,  when  he  shall  be  admitted  still  nearer 
to  God,  and  shall  mingle  with  saints  and  angels  in  his 
presence,  where  is  fulness  of  joy  and  pleasures  for  ev- 
ermore. 

V.  Another  circumstance  of  the  nearness  mention- 
ed in  the  text,  is  access  to  God  in  Prayer.  "  Through 
Christ  reconciling  us  to  God,  %\)e  both  ha'^e  access  unto 
the  Father.'*'' 

The  Jews  drew  near  to  God  by  the  sacrifices  of 
beasts  ;  we  may  come  nearer  to  him  by  the  sacrifice  of 
Christ.  Of  this  the  legal  sacrifices  were  but  types,  and 
from  this  they  derived  all  their  virtue.  And  "  if  the 
blood  of  beasts,  sprinkling  the  unclean,  sanctified  to  the 
purifying  of  the  flesh.  How  much  more  shall  the  blood 
of  Christ,  who  through  the  eternal  Spirit  offered  him- 
self without  spot  to  God,  purge  our  consciences  from 
dead  works  to  serve  the  living  God  ?" 

The  high  priest  under  the  law,  having  offered  sacri- 
fice for  the  sins  of  the  people,  entered  by  the  blood  of 
this  sacrifice  into  the  most  holy  place,  to  make  inter- 


Serm.  XIV.3        in  Nearness  to  God,  183 

cession  for  them ;  and  while  he  interceded  for  them 
there,  they  were  praying  without.  But  Christ  by  his 
own  blood  has  entered  into  heaven  to  appear  in  the 
presence  of  God  for  us  ;  and  by  his  blood  we  now  have 
boldness  to  enter  into  the  holiest  in  that  new^  and  living 
way,  which  he  has  consecrated.  Since  we  have  such 
an  high  priest  over  the  house  of  God,  we  may  come 
boldly  to  his  seat,  and  obtain  mercy,  and  find  grace  to 
help  in  time  of  need. 

Such  is  the  grace  of  the  gospel,  that  it  calls  sinners, 
under  an  awakening  sense  of  guilt,  to  apply  unto  God, 
as  a  God  of  mercy  in  Christ  Jesus,  and  gives  them 
reason  to  hope,  that  their  application  will  not  be  in 
vain.  But  there  is  a  peculiar  sense,  in  which  true  be- 
lievers come  nigh  to  him.  They  have  those  ^;-ow2/^fX 
of  assistance  and  acceptance,  which  others  cannot  ap- 
propriate. The  Apostle  says,  "  Through  Christ  we 
have  access  by  faith  into  this  grace,  in  w  hich  we  stand 
and  rejoice  in  hope  of  the  glory  of  God." — "  In  him 
we  have  boldness  and  access  with  confidence  by  the 
faith  of  him.*' — "  The  Sj)irit  helpeth  our  infirmities, 
and  maketh  intercession  for  us  according  to  the  w  ill  of 
God." 

What  a  high  privilege  do  Christians  enjoy  ? — They 
come  daily  to  God  in  prayer  and  praise.  They  tell 
him  their  wants,  thank  him  for  his  bounties,  and  solicit 
farther  supplies.  They  come  to  him  in  the  name  of  a 
Mediator,  who  has  purchased  for  them  all  the  blessings 
which  they  need.  They  come  to  him  as  a  covenant 
God,  who  has  promised  that  he  will  never  forsake 
them. 

When  tiiey  have  such  a  clear  and  sensible  view  of 
God's  holiness,  wisdom,  power  and  grace,  as  a\\akens 
their  pious  affections,  raises  them  above  earthly  things, 
collects  and  fixes  their  thoughts,  and  excites  more  ar- 
dent desires  of  heaven,  greater  aversion  to  sin,  and 
more  active  resolutions  for  duty,  then  may  they  be  said 
to  draw  near  to  God  with  the  heart.     Then  they  enjoy 


184  The  Happiness  of  Beliemers      [Serm.  XIV,i 

spiritual  communion  with  him.  The  Psalmist  expe- 
rienced in  the  sanctuary  such  an  intercourse  with  God 
as  thisj  There  he  saw  God's  power  and  glory,  and 
felt  the  communications  of  divine  light  and  love.  This 
one  thing  he  desired,  that  he  might  dwell  in  the  house 
of  the  Lord  all  the  days  of  his  life.  This  was  his  lan- 
guage, "  Whom  have  I  in  heaven  but  thee  ? — There  is 
none  upon  earth  that  I  desire  besides  thee. — It  is  good 
for  me  to  draw  near  to  God*  I  have  put  my  trust  in 
him*" 

VI.  Another  important  circumstance  of  nearness  to 
God,  is  the  presence  of  his  holy  Spirit.'''' 

The  Apostle  says,  "  We  have  access  by  the  Spirit 
unto  the  Father." 

The  grace  of  the  Spirit  was  granted,  for  the  support 
and  comfort  of  good  men  under  the  Old  Testament. 
David  prays,  *'  Take  not  thy  holy  Spirit  from  me — up- 
hold me  with  thy  free  Spirit."  But  under  the  gospel, 
which  is  a  ministration  of  the  Spirit,  it  is  more  expli- 
citly promised,  and  more  amply  aftbrded.  *'  God  has 
shed  forth  the  Spirit  abundantly  through  Jesus  Christ." 
The  Spirit  not  only  makes  occasional  visits  to,  but 
takes  a  stated  residence  with  humble  believers.  They 
are  his  habitation — his  temples*  They  walk  in  him, 
and  are  led  by  him.  By  him  they  are  sanctified, 
strengthened  and  comforted.  He  helps  their  infirmi- 
ties in  prayer,  witnesses  tc  their  adoption,  and  preserves 
them  unto  salvation.  Christ  says  to  his  disciples,  "  If 
any  man  love  me,  him  will  my  Father  love,  and  we 
will  come  and  make  our  abode  with  him."  This 
spake  he  of  the  Spirit,  which  the  Father  would  send  in 
his  name. 

Hiippy  is  the  good  Christian  in  this  nearness  to  God* 
Sensible  of  his  own  weakness,  he  rejoices  in  Chris^.t,  in 
whom  all  fulness  dwells,  and  of  whose  fulness  he  may 
receive  even  grace  for  grace.  Paul,  when  he  felt  his 
weakness,  found  himself  strong.  He  took  pleasure  in 
infirmities,   because  the  power  of  Christ  rested  upon 


Seem.  XIV.]  in  harness  to  God.  185 

him  :  He  was  contented  in  every  state  :  He  knew 
both  how  to  be  abased  and  how  to  abound  :  Through 
Christ  strengthening  him  he  could  do  all  things. 
When  he  was  crucified  with  Christ,  he  was  still  alive, 
because  Christ  lived  in  him.  He  acknowledged,  that 
by  God's  grace  he  was  made  what  he  was  ;  and  he 
could  say,  the  grace  bestowed  on  him  was  not  in  vain. 
He  labored  the  more  abundantly  ;  yet  not  he,  but  the 
grace  of  Christ  that  was  with  him. 

To  judge  then,  whether  we  have  the  Spirit  dwelling 
in  us,  we  must  inquire,  Whether  the  lyori^^  of  the  Spir- 
it can  be  found  in  us.  Paul  labored  abundantly — was 
constant  in  duty- — contented  in  every  condition — hum- 
ble in  his  thoughts  of  himself.  We  then  have  the  best 
proof,  that  the  grace  of  God  is  with  us,  when  we  can 
trace  its  happy  effects. 

1  have  now  opened  to  you  the  several  circumstances 
of  that  nearness  to  God,  which  the  Apostle  mentions 
as  the  high  privilege  of  humble  Christians. 

The  first  and  leading  circumstances  of  this  nearness 
we  all  enjoy.  God's  house  and  worship,  his  word  and 
ordinances  are  nigh  us.  From  our  childhood  we  have 
known  the  holy  scriptures,  which  are  able  to  make  us 
wise  to  salvation.  Let  us  give  glory  to  God,  who  thus 
has  distinguished  us  from  multitudes  of  our  fellow 
creatures.  Let  us  not,  however  content  ourselves  with 
Such  a  nearness  as  this  ;  but  improve  our  favorable 
condition  to  a  still  greater  and  more  important  near- 
ness. We  may  be  made  nigh  in  respect  of  privileges, 
and  yet  remain  in  our  hearts  afar  off  from  God.  It 
concerns  us  to  examine,  whether  we  are  partakers  of 
God's  holiness,  conformed  to  his  will,  reconciled  to 
his  government,  and  interested  in  his  pardoning  grace. 
If  we  arc  enemies  in  our  minds,  it  concerns  us  imme- 
diately to  renounce  our  enmity,  and  accept  that  glori- 
ous peace,  which  is  purchased  by  the  Son  of  God. 

Let  us  praise  God  for  the  interposition  of  his  Son, 
who  is  our  peace.  His  death  on  the  cross  is  the  foun- 
Vol,  IlL  2  a 


186  The  Happiness  cf  Believers       [Serm.  XIV, 

dation  of  our  habitual  nearness  to  God,  our  actual  ap- 
prcJJiches  to  him,  and  our  comfortable  hopes  of  the  fu- 
ture enjoyment  of  him.  He  suffered  for  our  sins,  that 
he  might  bring  us  to  God.  He  took  on  him  our  na- 
ture, thut  we  miglit  partake  of  the  dhine.  In  our  na* 
ture  he  ascended  to  heaven,  tliat  we  might  follow  him 
thither.  He  appears  in  the  presence  of  God  for  us, 
that  we  may  draw  near  in  the  full  assurance  of  faith. 

Let  none  despite  the  word  dispensed,  and  the  ordi- 
nances administered  in  the  church.  These  are  the 
means  by  which  believers  come  near  to  God,  receive 
the  communications  of  his  grace,  and  obtain  a  prepara- 
tion for  glory.  However  lightly  some  may  esteem  these 
means,  pious  souls  find  them  highly  useful  to  warm 
their  holy  affections,  strengthen  their  good  resolutionsj 
imjTOve  their  virtuous  tempers,  and  bring  them  nearei 
to  heaven. 

Let  none  imagine,  that  they  are  above  the  need  of' 
divine  ordinances  ;  nor  yet  let  any  suppose,  that  relig- 
ion mainly  consists  in  the  observance  of  them  ;  but  let! 
all  regard  them  as  the  means  of  holiness,  and  attend 
tipon  them,  with  a  view  to  bring  their  souls  nearer  to; 
God  in  the  love  of  his  character,  and  in  the  practice  of] 
every  duty. 

Our  subject  instructs  us,  when  we  may  be  said  to 
enjoy  God's  presence  in  religious  worship.  It  is, 
when  we  draw  near  to  him  in  such  a  manner,  that  the 
true  end  of  worship  is  answered — when  a  holy  tempeifv 
is  increased,  holy  resolutions  confirmed,  an  aversion  to 
sin  strengthened,  and  faith  and  humility  promoted.  It 
is  not  merely  the  elevation  of  affection  in  God's  wor- 
ship, which  indicates  his  presence  with  us  :  Abetter 
proof  is  the  correspondence  of  our  hearts  to  the  design 
of  his  worship,  which  is  the  promotion  of  knowledge, 
faith,  holiness,  charity,  heavenliness,  and  constancy  in 
duty. — In  a  word,  when  we  find,  that  God's  ordi- 
nances make  us  better,  wc  may  conclude  that  we  havf 
beei^  with  him. 


Serm.  XIV.]         in  Nearness  to  God,  187 

How  great  is  the  evil  of  sin  !  It  is  this  which  aepa- 
rates  the  soul  from  God.  In  nearness  to  him  conbists 
the  felicity  of  rational  beings  ;  Distance  from  him  is 
their  misery  ;  all  pretences  to  happiness  are  vain,  while 
man  is  a  stranger  to  God.  Let  him  be  surrounded 
with  all  the  riches,  honors  and  joys  that  the  world  can 
give  ;  still,  if  he  is  far  from  God,  he  is  far  from  happi- 
ness. He  who  is  without  God,  has  no  hope.  Do  the 
sensual  and  profane  boast  of  pleasures,  when  God  is 
not  in  all  their  thoughts  ? — How  vain  are  these  pleas- 
ures !  How  unsatisfying — how  transient  !  In  the  mo- 
ment of  death  they  will  vanish  forever,  and  leave  the 
soul  overwhelmed  with  sorrow. 

Let  us  be  afraid  of  every  thing  that  tends  to  draw 
LIS  away  from  God  ;  and  love  every  thing,  which 
brings  us  nearer  to  him.  Let  us  seek  him  with  our 
whole  hearts  ;  preserve  daily  communion  with  him  ; 
choose  his  favor  as  our  happiness,  his  service  as  our 
employment,  his  word  as  our  guide,  his  ordinances  as 
our  refreshment,  his  house  as  the  gate  of  heaven,  and 
heaven  as  our  eternal  home. 


iMKLmmmmmmrwnwTtrmmmm'mmmmmi^ammmm^^^^mmtmmiai^itais^ 


SERMON    XV. 


The  Nature^  Foundation  and  Design  of  the  Christian 

Church. 


EPHESIANS  a.  19— »2. 

JVbw  therefore  ye  are  no  more  strofngerg,  but  fellow  citizens  nvit^ 
the  Saints  and  of  the  household  of  God,  and  are  built  ufion  the 
foundation  of  the  Apostles  and  Projihets,  Jesus  Christ  himself  be- 
in^  the  chief  comer  stone  ;  iii  ivhoni  all  the  building,  fitly  frayned 
together^  groioetli  unto  an  holy  temfile  in  the  Lord,  in  lohom  you 
also  are  builded  together  for  an  habitation  of  God  through  tffc 
Spirit. 

1  KESE  Ephesian  Gentiles,  as  the  Apostle  ob- 
serves, had  ill  times  past  been  aliens  from  the  com- 
monwealth or  citizenship  of  Israel,  strangers  from  the 
covenants  of  promise,  without  Christ,  and  afar  off' from 
God.     But  F)y  the  gospel  tliere  was  a  great  change 
made  in  their  condition.     They  were  brought  near  to 
God,  and  the  enmity  between  the  Jews  and  them  was 
abolished  by  the  blood  of  the  cross,  so  that  both  were 
now  reconciled  to  God  in  one  body,  and  were  become' 
one  new  man.     "  Therefore,"  says  the  Apostle  in  the 
text,  "  ye  are  no  more  strangers  and  foreigners,"  as  ye] 
were  formerly,   "  but  fellow  citizens  with  the  saints  J 
and  of  the  household  of  God," 


Serm.  XV.]       Nature  and  Fvundation^  Ssfr.  18* 

He  describes  the  Christian  church  as  a  city  or  house- 
hold— He  teaches  us  the  nature  of  that ybz/T^^^^ii?/;  on 
which  the  building  btands — He  signifies  that  the  build- 
ing, for  its  permanence  and  security,  must  be  united lo 
the  foundation— and,  finalh',  that  it  may  grow  into  an 
holy  temple,  and  become  an  habitation  of  Gcd  ;  all 
the  parts  must  be  framed  into,  and  incorporated  with 
pne  another.     ■ 

I.  The  Apostle  represents  the  churcli  of  God  under 
.  the  figure  of  a  city,  and  a  household, 

1.  A  church  must  resemble  a  family  or  city,  in  re- 
spect  o^  order  -dud  government  ;  for  without  these  a  re- 
ligious society  can  no  more  subsist,  than  a  civil  com- 
munity,  or  a  household. 

In  a  city  there  must  be  laws  to  regulate  the  manners 
of  the  citizens,  and  officers  to  publish  and  administer 
the  laws.  So  it  must  be  in  the  church  of  God.  The 
laws  of  this  sacred  community  are  immediately  insti- 
tuted by  God  himself;  and  by  him  officers  are  ap- 
pointed to  explain  these  laws,  inculcate  obedience  to 
them,  reprove  the  violations  of  them,  and  hold  up  to 
general  view  the  solemn  sanctions  annexed  to  them. 
Though  he  does  not  directly  indigitate  the  persons, 
who  are  to  tict  as  officers  in  his  church,  yet  he  has  pre- 
scribed the  necessary  qualifications  for,  and  tlie  mode 
of  introduction  to  the  instituted  office  ;  and  without  a 
regular  call  and  induction,  no  man  has  a  right  to  as- 
sume a  sacred,  any  more  than  a  civil  function.  As  in 
a  civil  community  every  appointment  to  office  must  be 
agreeable  to  the  constitution  ;  so  in  the  church,  every 
appointment  must  be  agreeable  to  the  gospel,  which  is 
the  great  charter  of  its  privileges.  If  in  a  state  ever}-^ 
uman,  who  pleased,  might  usurp  the  powers  of  magis- 
tracy, and  demand  obedience  from  his  fellov/  citizens, 
there  would  be  nothing  but  riot  and  confusion  :  So  it 
would  be  in  the  church,  if  every  person,  at  his  option, 
might  oijPiciate  as  a  public  ruler  or  teacher.  In  this 
Case,  a  caurch  would  resemble  Babel,  rather  than  a 


190  Nature  and  Foundation        [Serm.  XV. 

well  regulated  city.  Officers  in  Christ's  church  are  to 
,act,  not  as  having  dominion  over  the  faidi  and  con- 
science, but  as  being  helpers  of  the  knovvltrdge  and 
comfort  of  their  fellow  Christians.  They  are  to  apply 
the  threatenings,  and,  in  some  cases,  the  censures  of 
Christ  their  Lord,  for  the  conviction  and  reformation 
of  the  unruly  ;  but  they  are  not  to  act  as  Lords  over 
Christ's  heritage  :  Whatever  authority  they  have,  they 
are  to  use  it  only  for  edification,  not  for  destruction. 

Now  as  God  has  instituted  government  in  his 
church,  for  the  promotion  of  holiness  and  good  works, 
so  to  this  government  every  one  is  bound  to  submit. 
What  would  you  think  of  a  man,  who  should  profess 
himself  a  citizen  of  the  state,  and  yet  should  claim  an 
exemption  from  its  jurisdiction  ? — Just  the  same  must 
you  think  of  a  mm,  who  professes  to  be  a  Christian, 
and  yet  lives  at  large,  without  suljecting  himself  to 
the  discipline  of  any  Christian  church. 

There  are  those  who  pretend  to  believe  the  gospel, 
and  who  have  much  to  say  about  the  church,  and  yet 
never  own  themselves  subject  to  Christ's  authority  in 
it.  They  never  h;we  explicitly  covenanted  to  walk  in 
conimunion  with  this,  or  that,  or  any  other  church  of 
Christ.  They  consider  tiiemselves  as  totally  exempt 
from  Ciiristian  jurisdiction.  Now  why  is  not  this  as 
great  an  inconsistency  in  the  religious,  as  the  same 
conduct  v/ould  be  in  the  civil  life.  The  truth  is,  eve- 
ry man  who  believes  the  gospel  is  bound  to  submit  to 
all  its  plain  institutions  ;  and  since  Christ  has  ordained, 
that  his  diciples  shall  unite  in  societies  for  mutual 
watchfulness,  edification  and  comfort,  every  man  is 
obliged  to  compl}'  with  this  institution,  by  walking  in 
fellowship  with  some  Christian  church.  And  they 
who  imagine,  they  are  not  under  the  same  obligations 
as  others,  or  are  not  subjects  of  Christian  discipline 
equally  with  others,  because  they  never  have  joined 
themselves  to  any  particular  churcli,  should  consider, 
Ihat  they  have  no  right  to  live  in  this  loose  and  discon- 


SzRM.  XV.]       of  the  Christian' Church.  ]92 

nected  manner,  and  therefore  their  excuse  is  of  no 
avail. 

2.  In  a  city,  or  household,  all  the  members  have  a 
mutual  relation,  and  partake  in  the  common  privil- 
eges ;  and,  tliough  they  are  placed  in  different  stations 
and  conditions,  they  must  all  contribute  to  the  general 
happiness.  So  Christians  are  called  fellow  citizens, 
brethren,  and  members  one  of  another.  They  are  all 
related  to  the  same  universal  parent,  who  is  above  all, 
through  all,  and  in  them  all.  They  dwell  in  the  same 
house,  the  church,  meet  at  the  same  table,  and  eat  of 
the  same  bread.  They  should  therefore  regard  one 
another  as  brethren,  feel  for  each  other's  v\elfare,  and, 
according  to  their  respective  abilities,  promote  the 
general  edification  and  comfort. 

3.  In  a  city,  and  also  in  a  family,  there  is  a  com- 
mon interest.  Though  each  member  has  certain  sepa- 
rate rights,  yet  there  are  some  great  concerns,  which 
belong  to  the  whole,  and  which  are  the  object  of  the 
union.  So  it  is  in  the  church  of  Christ.  We  are  cal- 
led into  this  sacred  kind  of  society,  that  v.e  may  be 
fellow  helpers  in  the  same  great  design,  the  promotion 
of  religion  and  the  common  salvation.  Every  Christ- 
ian in  his  private  capacity,  is  to  work  out  his  own  sal- 
vation ;  but,  as  a  member  of  the  church,  he  is  to  re- 
gard the  salvation  of  others.  The  gospel  dire  cts  us  to 
consider  one  another,  that  we  may  provoke  unto  love 
and  good  works — to  study  the  things  wherew  ith  one 
may  edify  another — to  seek  not  merely  our  ow  n  profit, 
but  the  profit  of  m.any,  that  they  may  be  sa\  ed. 

As  all  the  members  of  a  particular  chuicli  should 
cooperate  in  advancing  her  spiritual  intctest,  so  all 
churches  should  concur  in  building  up  the  common 
interests  of  Christ's  kingdom.  A  particular  member 
is  never  to  disturb  the  peace,  and  obstruct  the  edifica- 
tion of  the  church,  under  pretence  of  personal  ediiica- 
tion  :  Neither  ought  a  collection  of  Christians  to  take 
such  measures  for  building  up  themselves,  as  tend  to 


15*2  Isfature  and  Foundation        [Serm.  XV« 

the  disquietude  or  dissolution  of  other  churches.  But 
all  should  act  as  fellow  citizens  in  one  grand  commu- 
nity, and  as  brethren  in  one  aflfcctionate  family.  The 
common  edification  is  one  principal  end  of  social  vvofi 
ship  ;  and  for  this  end  every  Christian  ought  to  attend 
upon  it,  even  though  he  should  find  but  little  benefit 
accrue  to  himself. 

If  a  member  of  civil  society  should  renounce  every 
useful  employment,  and  give  himself  up  to  pleasure  or 
indolence,  because  he  had  acquired  a  fortune  adequate 
to  all  his  own  exigences,  he  would  be  thought  unwor- 
thy the  name  of  a  good  citizen.  We  should  tell  him. 
Whatever  afiiuence  he  enjoyed,  he  was  bound  to  em- 
ploy his  abilities  for  the  benefit  of  his  fellow  citizens  ; 
and  he  had  no  right  to  live  merely  to  himself.  So  if  a 
professor  of  religion  should  discontinue  his  support  of, 
or  attendance  on  the  social  worship  of  Godj  under  pre- 
tence of  such  superior  religious  attainments,  as  raised 
him  above  the  need  of  public  instruction,  he  would  for- 
feit the  character  of  a  good  Christian  ;  for  every  one 
is  bound  to  consult  the  common  edification^  as  well  as 
his  own. 

4.  In  a  well  ordered  city,  or  household,  there  will 
be  peace  and  unity  :  So  there  ought  to  be  in  a  Christ- 
ian church.  Neidier  a  civil,  nor  a  religious  communi- 
ty can  long  subsist,  when  it  is  divided  against  itself. 
Christians  are  therefore  required  to  study  the  things 
which  make  for  peace — to  forbear  one  another  in  love 
— to  be  likemindcd  one  toward  another,  that  they  may 
with  one  mind  and  one  mouth  glorify  God, 

The  Apostle,  having  compared  the  Christian  church 
to  a  house,  continues  the  allusion  by  representing,  in 
the  second  place, 

II.  The  marine?-  in  which  it  \^  founded.  As  every 
building  must  have  a  basis  on  which  to  rest  ;  so  like- 
wise, must  the  church  of  God.  "  This,"  our  Apostle 
Kovs,   "  is  built  on  the  foundation  of  the  apostles  and 


SiR  jf.  XV.]  of  the  Christian  Church,  193 

prophets,  Jesus  Christ  himself  being  the  chief  corner 
Stone," 

The  mediation  of  Christ  is  the  foundation  of  our  faith 
and  hope.  The  aposdes  and  prophets  arc  a  foundation 
only  as  they  describe  and  exhibit  to  us  the  doctrines 
and  works,  the  atonement  and  intercession  of  the  Re- 
deemer. In  him  all  the  doctrines  of  the  prophets  and 
apostles  meet  and  unite,  as  the  stones  in  a  foundation 
are  fixed  and  bound  together  by  the  corner  stone. 
The  Apostle  Peter,  alluding  to  the  words  of  Isaiah, 
savs,  "  Coming  unto  Christ  as  a  living  stone,  chosen 
of  God,  and  precious,  be  ye  as  living  stones,  built  up 
a  spiritual  house  ;  as  it  is  contained  in  the  scriptures. 
Behold  I  lay  in  Zion  a  chief  corner  stone,  elect,  pre- 
cious, and  he  that  believeth  shall  not  be  confounded. 
Unto  you  who  believe  he  is  precious,  but  to  the  diso- 
bedient the  stone  which  the  builders  disallowed  is  be- 
come the  head  of  the  corner,  a  stone  of  stumbling,  and 
and  a  rock  of  offence,"  St.  Paul  says  to  the  Corinthi- 
ans, "  According  to  the  grace.of  God  given  unto  me, 
I  have  laid  the  foundation,"  by  preaching  Christ  to 
you,  *'  for  other  foundation  can  no  man  lay  than  that  is 
laid,  which  is  Jesus  Christ." 

Mankind  are  by  the  gospel  cohsidere.l  as  in  a  flillen 
and  ruined  state.  The  great  desigi  ot  this  revelation 
is,  to  bring  the  happy  tidings  and  proposals  of  salvation 
to  a  guilty  world.  It  opens  the  glorious  plan,  and 
states  the  gracious  terms  of  this  salvation.  But  then 
it  always  teaches  us  to  regard  Jesus  Christ,  as  the  found- 
ation of  our  faith  and  hope.  It  is  by  his  death  that 
pardon  and  life  are  purcha^.cd.  It  is  by  his  mediation 
that  free  access  to  God  is  procured.  It  is  by  his  inter- 
cession that  our  fervent  prayers  find  audience,  and  our 
best  works  meet  acceptance.  The  pro'phets  laid  the 
foundation  of  faith  by  the  discoveries  which  they  made 
of  this  glorious  Saviour,  The  Apostles  have  laid  a 
foundation  by  preaching  the  same  S':^viour.  *'  \Vc 
preach  not  ourselves,"  says  St.  Paul,  "but  Christ 
Vol,  III.  2  B 


194  Nature  and  Fo-undatton        [  S  e  r  m  .  XV. 

Jesus,  the  Lord,  and  ourselves  your  servants  for  Jesus' 
sake." 

The  chnrc!i  of  God  is  built  on  those  doctrnies, 
which  respect  Christ.  This  is  not  a  civil  community 
incorporakd  for  worldly  purposes  ;  but  a  religious  so- 
ciety united  for  spiritual  ends.  Not  a  temporal  inter- 
est, but  an  everIa:^ting  salvation  is  the  real  object  of  its 
institution.  And  as  this  salvation  is  purchased  by, 
and  offered  through  Jesus  Christ,  so  the  very  idea  of  a 
Christian  church  supposes  a  belief  of  those  doctrines 
which  mark  the  way  of  salvation,  and  a  reliance  on  j| 
those  promises  which  ensure  a  title  to  it.  ^ 

It  is  not  every  error  in  doctrine,  that  will  destroy 
the  being  of  a  church.  But  the  doctrine  of  Christ 
crucified  for  the  salvation  of  sinners  is  certainly  a  fun- 
damental doctrine,  and  without  a  belief  of  this  a  Christ- 
ian church  cannot  exist.  The  gospel  is  a  discovery  of 
salvation  as  purchased  by,  and  attainable  through  a  di- 
vinely appointed  Redeemer.  If  we  reject  this  discov- 
ery, we  reject  the  very  marrow — the  essence  of  the 
gospel  ;  and  with  no  propriety  can  we  call  ourselves 
Christians.  Accordingly  we  find,  that  they,  who  in 
the  apostles'  times,  joined  tliemselves  to  the  church, 
were  required  to  profess  their  belief,  that  Jesus  was 
the  Christ,  and  that  God  raised  him  from  the  dead. 
They  who  denied  that  Jesus  was  come  in  the  flesh, 
were  called  antichrists  ;  but  all,  who  in  every  place 
called  on  the  name  of  Jesus  Christ,  were  considered  as 
belonging  to  his  church.  And  vvhen  Christians  ap- 
peared to  be  well  united  in  this  grand  and  leading  point, 
the  apostles  advised  them  to  great  condescension  and 
teipderiKss  in  differences  of  smaller  importance. 

We  h.ive  no  right  to  exclude  any  Christian,  or  so- 
cifety  of  Christians,  from  our  charity  and  communion, 
for  supposed  errors,  as  long  as  those  errors  appear  not 
to  respect  the  f  amdation  on'  \^■hich  the  church  stands. 
If  we  reject  another  for  an  error,  which  we  suppose  not 
to  be  essential,  we  reject  him,  whom  yet,  we  believe, 


Serm.  XV.]       of  the  Christian  Church,  195 

God  has  received,,  and  thus  exalt  ourselves  above  God» 
And  if  we  make  those  things  fundamental  in  religion, 
which  the  gospel  has  not  made  so,  v.e  then  attempt  to 
lay  other  foundations,  besides  that  n  hich  God  has  laid, 
presumptuoubly  intruding  into  his  place.  "  Let  no 
man,  therefore,  judge,  or  set  at  nought  his  brother,  for 
we  must  all  stand  before  the  judgment  seat  of  Christ.'* 

The  Ajiostle  here  teaches  us  in  the  plainest  manner, 
that  the  church  of  God,  both  before  and  since  the  com- 
ing of  Christ,  is  one  and  the  s^me  in  its  foundation  and 
structure,  though  different  in  some  less  important  cir- 
cumstances. He  says,  "  Ye  are  built  on  the  founda- 
tion of  the  <:/j&o^//<?5  2ivA prophets.''''  These  both  form 
one  continued  foundation,  ^\hose  parts  are  all  united  in 
the  same  corner  stone,  Jesus  Christ.  Accordingly  the 
apostles,  in  their  descriptions  of  the  Christian  church, 
refer  expressly  to  the  covenant  made  with  Abraham, 
and  to  the  predictions  and  promises  contained  in  the 
books  of  the  prophets. 

Hence  we  see  the  great  mistake  of  those,  who,  to 
evade  the  force  of  all  arguments  from  the  Old  Testa- 
ment, for  applying  the  seal  of  the  covenant  to  the  in- 
fant seed  of  believers,  allege  that  the  Christian  church 
is  on  a  foundation  entirely  different  from  that  of  the  an- 
cient church  ;  fertile  Apostle  expressly  instructs  us, 
that  the  Christian  church  is  no  other  than  the  ancient 
church  continued,  and  that  the  foundation  has  always 
been  the  same.     1  proceed  to  observe, 

III.  The  Apostle  here  teaches  us,  that  this  spiritual 
house  must  be  united  with,  ?ind /rar?2ed  into  th^^  foun- 
dation.  Thus  it  may  stand  secure.  "  Christ  is  the 
chief  corner  stone,  in  which  all  the  building  is  framed  " 

A  house,  in  order  to  its  stability,  must  be  joined  to, 
and  rest  upon  its  foundation  ;  so  we  must  be  united  to, 
and  built  upon  the  Saviour.  That  only  is  true  laiih  in 
Christ,  which  regards  him  as  the  foundation  of  our 
jwesent  hope,  and  final  acceptance,  *'  Other  founda- 
tion can  no  man  lay,  than  that  is  laid,  v.hich   is  Jesus 


X^  Nature  and  Foundation       [Serm.  XV, 

Christ.  And  let  every  man  take  heed  how  he  buildeth 
thereon."  The  building  must  be  made  with  precious 
stones  ;  not  with  hay  and  stubble.  We  are  to  build 
ourselves  up  on  a  holy  faith,  looking  for  the  mercy  of 
our  Lord  Jesus  Christ  unto  eternal  life."  There  is,  in- 
deed, a  sort  of  reliance  on  Christ,  which  is  net  faith,  but 
presumption.  To  depend  on  him  for  salvation,  while 
we  continue  in  impenitence  and  disobedience,  is  to 
make  void  the  law  through  faith  :  This  is  as  contrary 
to  the  gospel,  as  to  depend  on  our  own, works,  without 
regarding  the  Saviour  at  all.  It  is  building  a  super- 
structure ;  not  v\ith  precious  stones,  but  with  vile  rub- 
bish. What  Christ  has  done  for  us,  is  the  sole  ground 
of  our  acceptance.  In  this  respect  we  must  rest  on 
him  only,  and  have  no  confidence  in  ourselves.  But 
then  it  is  only  in  a  way  of  repentance  and  \\e\w  obedi- 
ence, that  we  becomt  qualified  and  prepared  for  eternal 
life.  True  faiih,  therefore,  relies  upon  him  in  this 
way  ;  and  while  it  trusts  in  his  righteousness,  it  loves 
his  character,  cl^ooses  his  precepts  and  submits  to  his 
government.  There  must  be  a  conformity  to  Christ, 
as  \\ell  as  a  confidence  in  him.  God  has  predestinated 
believers  to  be  conformed  to  the  image  of  his  Son. 
He  is  a  living  stone,  chosen  of  God,  and  precious  ;  and. 
they,  as  lively  stones,  are  built  on  him  a  spiritual 
house,  to  ofier  sacrifices  acceptable  to  God.  To  judge 
whether  we  are  united  to  the  Saviour,  we  must  in 
quire,  as  well  whether  we  are  conformed  to  him,  as* 
whether  we  trust  in  him.  *'  He  who  is  joined  to  the| 
Lord  is  one  Spirit.'^ 

IV.  As  the  spiritual  house  must  rest  on  the  founda- 
tion, so  tiie  several  parts  of  it  must  ht  framed  and  in- 
serted into  each  other.  The  Apostle  says,  **  In  Christ 
all  the  buildingj^//y  framed  together,  groweth  into  an 
holy  temple" — "  Ye  are  builded  together  for  an  habita- 
tion of  God." 

As  it  is  faith  which  fixes  the  saints  on  Christ  the 
fouiidiitionj  so  it  is  love  which  binds  them  together 


Serm.  XV.]      of  the  Christian  Church,  197 

among  themselves.  "  The  whole  body  joined  togeth- 
er and  compacted  by  thai  which  every  joint  siipplieth, 
according  to  the  effectual  working  in  the  meas»ure  of 
every  part,  maketh  increase  to  the  edifying  of  itself  in 

If  in  a  building,  a  stone  gets  loose,  a  joint  breaks, 
or  a  stick  or  timber  becomes  apparently  rotten,  repairs 
must  soon  be  made  ;  for  there  is  such  a  dependence  of 
one  part  on  another,  that  when  one  gives  way,  the 
whole  is  threatened  with  ruin.  So  it  is  in  the  house 
of  God  :  When  contention  or  division  begins,  howev- 
er small  it  may  seem  at  first,  there  is  danger  of  general 
confusion.  The  breach,  if  neglected,  naturally  w  idens 
and  enlarges.  If,  therefore,  we  would  prt  serve  the 
beauty,  strength  and  dignity  of  the  spiritual  house,  we 
must  be  watchful  to  repair  breaches,  as  soon  as  they 
appear,  and  to  remove  those  materials  which  are  be- 
come too  corrupt  to  be  repaired,  lest  they  communi- 
cate their  own  corruption  to  sounder  parts.  A  house, 
thus  built  on  the  firm  foundation  which  the  gospel 
describes,  and  fitly  famed  together  in  every  part,  will 
stand  secure  against  those  winds  and  tempests,  which 
break  and  demolish  some  other  structures,  thrown  up 
in  haste,  reared  without  a  solid  foundation,  composed 
of  heterogeneous  materials,  and  framed  without  pro- 
portion  of  parts.  *'  God  has  laid  in  Zion  a  precious 
corner  stone  :  and  he  that  believeth,  shall  not  be  con- 
founded. 

V.  The  Apostle  describes  this  spiritual  house,  as 
•'  growing  unto  an  holy  temple  in  the  Lord,  and  be- 
coming an  habitation  of  God  through  the  Spirit." 

We  must  not  content  ourselves  with  having  built 
on  the  true  foundation,  but  must  bring  the  structure 
.oto  a  more  finished  and  beautiful  condition. 
;  The  church  may  grow  and  make  increase,  both  by 
the  progress  of  its  present  members,  in  knowledge  and 
holiness,  and  by  the  addition  of  new  members,  who 
l)ecome  fellow  workers  in  the  spiritual  building.    We 


198  Nature  and  Foundation        [Serm.  XV> 

should,  therefore,  be  fervent  in  spirit,  serving  the 
Lord,  and  abounding  in  every  good  work  ;  and  we 
should  be  zealous  to  promote  knowledge  and  right- 
eousness among  others,  to  convert  sinners  from  the  er- 
ror of  their  ways,  and  to  encourage  those  who  would 
enter  into  the  kingdom  of  God. 

The  church  is  to  grow  into  an  holy  temple.  As,  in 
the  best  Christians,  so  in  the  purest  churches  on  earth, 
there  is  much  imperfection  ;  but  increasing  holiness 
should  be  the  aim  of  all.  Private  Christians  should  be 
diligent  to  grow  in  grace,  and  in  the  knowledge  of  the 
Saviour.  Churches  should  maintain  the  worship  and 
ordinances  of  Christ's  house,  and  unite  in  the  steady 
observance  of  them  for  the  common  edification  ;  not 
forsake  the  assembling  of  themselves  together,  but  ex- 
hort and  animate  one  another,  to  love  and  good  works. 
The  spiritual  house  is  built  up,  that  Christians,  as  a 
holy  priesthood,  may  offer  spiritual  sacrifices,  accepta-^' 
ble  to  God  through  Jesus  Christ. 

Churches  should  become  "  an  habitation  of  God 
through  the  Spirit."  God's  presence  fills  the  imi- 
verse,  but  he  d\\  ells  in  a  peculiar  manner,  in  the 
churches  where  the  saints  meet  together  for  his  wor-  . 
ship  and  service.  "  The  Lord  hath  chosen  Zion  ;  he 
hath  desired  it  for  his  habitation  ;  this  is  his  rest  forev- 
er, here  will  he  dwell."  He  dwells  here,  not  only  by 
his  word  and  ordinances,  but  also  by  the  influence  of 
his  Spirit,  which  he  aftbrds  to  assist  his  people  in  the 
duties  of  his  worship,  and  to  open  their  hearts  for  the 
reception  of  his  word.  The  gospel  is  therefore  called 
a  ministration  of  the  Spirit." 

\i  we  would  have  the  Spirit,  we  must  be  budded  to- 
gether for  an  habitation  of  God — we  must  be  united  in 
a  church  state,  so  as  to  enjoy  his  word  and  ordinances 
— we  must  attend  upon  them  in  the  appointed  seasons 
— we  must  preserve  peace  and  order  among  ourselves. 
Thus  we  shall  grow  into  a  temple  ibr  God — thus  we 


Serm.  XV.]         of  the  Christian  Church,  199 

shall  be   builded  together  for  an   habitation  of  the 
Spirit. 

Vain  then  is  it  to  expect,  that  we  shall  enjoy  the 
special  presence  of  the  Spirit,  if,  instead  of  bein,^ 
builded  together,  we  are  broken  asunder  and  scattered 

I  abroad — if,  instead  of  growing  into  an  holy  temple,  we 
neglect  the  assembling  of  ourselves  together — if,  in- 
stead of  attending  on  the  word  of  God,  we  put  it  far 
from  us — if,  instead  of  walking  in  peace  and  love,  and 
cooperating  for  the  common  edification,  v/e  oppose 
and  contend  with  one  another,  and  thus  destroy  the 
unity  and  symmetry  of  God's  family  ;  for  thus  we  re- 
sist and  vex  the  Holy  Spirit. 

God  has  promised  his  Spirit  to  them  who  seek  it. 
The  manner  in  which  we  are  to  seek  it,  he  has  pre- 
scribed.    Our  seeking  will  be  successful,  when  it  is 

i  guided  by  his  prescription.  He  is  a  God  of  peace  and 
order — of  grace  and  love.  We  are  only  then  a  fit  hab- 
itation of  God  through  the  Spirit,  when   we  preserve 

j  peace  and  order,  condescension  and  charity  among 
ourselves. 

Let  us,  therefore,  as  parts  of  God's  spiritual  house, 
be  united  together  by  love,  as  well  as  joined  to  the 
foundation  by  faith.  Let  us  consecrate  ourselves,  and 
all  that  we  have,  to  God,  considering  that  we  are  cal- 
led to  be  an  holy  priesthood  to  him.  Let  us  constant- 
ly and  devoutly  attend  the  stated  worship  of  his  tem- 
ple ;  avoid  Whatever  would  disturb  the  harmony,  or 
mar  the  beauty  of  the  spiritual  building  ;  endeavor  to 
grow  ourselves,  and  to  promote  the  growth  of  others, 
i«  knowledge  and  righteousness  ;  be  builded  together 
for  a  divine  habitation  ;  and  rejoice  in  all  those  means, 
which  God  has  appointed  for  the  perfecting  of  the 
»aints,  and  for  the  edifying  of  the  body  of  Christ. 


SERMON    XVI. 


The  Mystery  of  the  Gospel  Repealed  to  the  Apostles  for 
the  general  benefit  of  Mankind* 


EPHESIANS  Hi.  1—7. 

]ioT  this  cause  I  Paul,  the  prisoner  of  Jesus  Christ  for  you  Gen-i- 
tiles  ;  if  ye  have  heard  of  the  disfiensation  of  the  grace  of  God^ 
which  is  given  to  you  ward,  honi)  that  by  revelation  he  made 
known  to  me  the  mystery,  (as  I  wrote  afore  in  few  words,  where° 
by,  when  ye  read,  ye  may  understand  my  knowledge  in  tlie  myste- 
ry of  Christ)  which  in  other  ages  was  not  made  known  unto  the 
sons  of  men,  as  it  is  now  revealed  unto  his  hobj  J/iostles  and 
Prophets  by  the  Sfiirit  of  God,  that  the  Gentiles  should  be  fellow 
keirs  of  the  same  body,  and  f\ar  takers  of  his  firomise  in  Christ  by 
the  gor/iel  ;  whereof  I  am  made  a  minister  according  to  the  gift 
of  the  grace  of  God  given  7into  me,  by  the  effectual  working  of 
his  flower, 

1  HE  calling  of  the  Gentiles  into  the  church  of 
God,  which  is  a  subject  of  the  preceding  chapter,  is 
still  continued  in  this.  Concerning-  this  wonderful 
event,  Paul  Sciys  "  he  had  written  before  in  few  words," 
or  had  written  a  little  before,  i.  e.  in  the  preceding 
part  of  this  epistle,  by  attending  to  which  they  might 
perceive,  how  well  he  understood  the  mystery,  which 
by  revelation  God  had  opened  to  him. 

The  mystery  here  intended  is  the   calling   of  the 
Gentiles  to  a  participation  with  the  Jews  in  the  privil- 


Serm.  XVL]      ne  Gospd  Reiiealcd,  ^c.  201 

eges  of  God's  church.  This  mystery  was  in  ages  past 
unknown  to  the  sons  of  men,  but  was  now  revealed  by 
the  Spirit  to  the  Apostles  and  Prophets,  that  the  Gen- 
tiles should  be  fellow  heirs  of  the  same  body,  and  par- 
takers o^  the  promise  by  the  gospel.  The  promise  re- 
ferred to,  is  that  great  promise  made  to^  Abraham,  "  I 
will  be  a  God  to  thee  and  to  thy  seed."  The  Gentiles 
were  now  called  to  be  partakers  of  this  promise  with 
the  Jews.  "  This  blessing  of  Abraham  is  come  on 
the  Gentiles  through  Jesus  Christ." — "  They  who  are 
Christ's  are  Abraham's  seed,  and  heirs  according  to 
the  promise." — "  As  many  as  are  of  the  faith  are  bless- 
ed with  faithful  Abraham." 

The  incorporation  of  Jews  and  Gentiles  into  one 
church  was  not,  in  former  ages,  ^wholly  unknown  ;  for 
the  promise  to  Abraham  was,  "  that  in  his  seed  all  the 
7?rtrio«5  of  the  earth  should  be  blessed."  The  intro- 
duction of  the  gospel  and  its  glorious  success  among 
the  Gentiles  were  often  f^jretold  by  the  prophets.  But 
so  imperfectly  was  this  matter  understood  Ijy  the  gen- 
erality of  the  Jev.'s,  that  the  Apostle  says,  "  \\\  former 
ages  it  was  not  made  known  to  the  sons  of  men,  as  it 
is  now  revealed." 

The  Jews,  who  received  the  gospel,  retained  for 
some  time  the  same  prejudice  against  the  Gentiles,  as 
they  had  entertained  before.  They  imagined,  that  the 
way  into  the  church  of  God  was  still  through,  the  legal 
ceremonies  ;  and  that  no  Heathens  could  be  admitted 
to  the  privileges  of  the  gospel,  unless  they  first  became 
Jews  by  circumcision.  But  the  Apostle  says,  "  Christ 
has  abolished  the  enmity,  even  the  law  of  command- 
ments contained  in  ordinances."  The  Gentiles  are 
made  heirs  of  the  same  body  with  the  Jews,  not  by  the 
works  of  the  law  of  Moses,  but  by  the  faith  of  the  gos- 
pel of  Christ. 

The  abolition  of  the  ancient  distinction  between 
Jews  and  Gentiles,  and  their  incorporation  into  one 
church,  have  fallen  under  our  consideration  in  some 
Vol.  III.  2  c 


S02  '       ne  Gospel  Revealed  for     [Ser]^.  XVI. 

preceding  discourses  en  this  epistle.  We  shall  there- 
fore notice,  in  the  passage  now  read,  such  matters 
only,  as  have  not  occurred  before. 

L  The  first  thing  observable  is,  tliat  Paul  calls  him- 
self "  a  piisoner  of  Christ  for  the  Gentiles." 

The  liberality  of  his  sentiments  toward  them,  and 
the  boldness  with  which  he  asserted  their  title  to  equal 
privileges  with  Jews,  were  the  principal  reasons,  why 
the  latter  persecuted  him  with  such  violence,  and  caus- 
ed him  to  be  sent  a  prisoner  to  Rome.  It  was  while 
he  was  there  in  bonds,  that  he  wrote  this  epistle.  He 
might,  therefore,  with  propriety  call  himself  a  "  pris- 
oner of  Christ  for  the  Gentiles.  A  remarkable  in- 
stance of  the  prejudice  of  the  Jews  against  him  on  this 
account  is  related  in  the  22d  chapter  of  the  Acts.  In 
making  his  defence  before  them,  he  declares  the  man- 
ner and  circumstances  of  his  conversion,  and  the  par- 
ticular instructions  given  him  from  heaven  to  depart 
from  Jerusalem,  and  preach  the  gospel  among  the 
Gentiles  :  "  and  when  they  heard  this  word,  they  lift- 
ed up  their  voices  and  said,  Away  with  such  afelloiu 
from  the  earth  for  it  is  not  ft  that  he  sJwuld  live  ;  and 
they  cast  off  their  clothes,  and  threw  dust  into  the  air," 
in  token  of  their  abhorrence  of  such  a  doctrine. 

It  may  seem  strange,  that  men  should  possess  such 
malignity  of  heart,  as  to  envy  their  fellow  mortals  the 
means  and  offers  of  salvation.  But  perhaps  tliis  tem- 
per, which  the  Jews  s<j  remarkably  discovered,  may 
sometimes  be  found  among  Christians. 

You  will  all  say,  '*  We  never  envied  a  man  on  re- 
liecious  accounts.  W'e  Vvibh  all,  men  virtuous  in  this 
woild  and  happy  in  the  next."  But  be  pleased  to  ex- 
amine yourselves.  Have  you  never  envied  a  good  man 
the  reputation  which  resulted  IVoni  his  virtue  ?  Have 
you  never  tried  to  detiact  from  his  superior  honor,  or 
to  cast  dirt  on  his  fair  character  ?  Have  you  never  felt 
uneasy  Vhen  you  heard  him  commended,  or  enjoyed  a 


Serm.  XVI.]     the  Benefa  of  Mankind,  203 

secret  pleasure  when  ill  things  have  been  spoken  of 
him. 

The  spring  of  this  bitter  enmity  in  the  Jews  was 
their  spiritual  pride  and  worldly  affection.  They  im- 
agined, that  they  were  God's  fdvorites,  and  that  for 
them  were  designed  the  honors  of  this  world,  and  the 
glories  of  the  world  to  come.  The  Gentiles  they 
viewed  as  reprobates,  and  they  esteemed  it  a  virtue  to 
hate  those  whom  God  had  rejected.  They  considered 
Paul,  in  his  labors  for  the  conversion  of  Heathens,  as 
opposing  their  darling  system  of  universal  dominion 
under  the  Messiah's  reigfi  :  Hence  they  condemned 
him  as  an  enemy  to  their  religion  and  government. 

Wherever  the  same  spirit  of  pride  and  selfishness 
reigns,  it  stiil  produces  similar  effects.  How  common 
is  it,  that  particular  sects  of  Christians  confine  salva- 
tion to  themselves,  and  not  only  reprobate  all  others, 
but  even  condemn  the  charity  of  the  man  who  dares  to 
hope  favorably  of  them  ?  How  common  is  it,  that 
men  excuse,  in  their  own  party,  the  same  things  which 
they  severely  censure  in  another  ;  and  consider  those 
actions  as  vices  in  a  rival  sect,  which  they  magnify  as 
virtues  in  themselves  and  their  proselytes  f  How 
common  is  it,  that  Christians,  so  called  ;  yea,  even 
Preachers,  under  the  solemn  pretence  of  promoting  ihe 
religion  of  Christ,  and  saving  the  souls  of  sinners,  sow 
discord  among  brethren,  cause  divisions  in  Churches, 
and  disturb  thit  peace  which  is  an  essential  virtue  of 
the  gospel,  and  without  which  religion  cannot  exist  ? 
How  common  is  it,  that  we  envy  those  in  su{)erior 
worldly  circumstances— that  we  wish  to  depress  them 
r— that  we  eagerly  receive  and  diligently  propagate  ill 
reports  concerning  them  ?  Whence  proceeds  this  un- 
friendly, unsocial  conduct,  but  from  pride  and  a  love 
of  the  world  ?  Is  not  this  the  same  temper  which  ap- 
peared in  the  Jews,  u-hen  they  m  ide  Paul  a  prisoner 
for  teaching,  that  the  Gentiles  were  entitled  to  equal 
privileges  with  them  ?  • 


204  The  Gospel  Rcoealedfor     [Serm.  XVI. 

We  see,  then,  that  liberality  of  sentiment  essentially 
belongs  to  true  religion  ;  and  that  bigotry,  haired  and 
envv  among  Christians  debase  their  character,  and 
sc-ciiidalize  their  profession.  We  should  entertain  ex- 
alted ihoughis  of  the  divine  goodness  :  Such  thoughts 
enlarge  ihe  mii  d  and  liberalize  the  feelings.  We 
should  consider  the  whole  human  race  as  the' care  of 
God's  Pr.  vidence  ;  and  remember,  that,  while  they 
partake  of  Iiis  kindness,  they  deserve  not  our  hatred. 
\V  e  should  look  on  our  fellow  men  as  sharers  m  the 
same  nature,  sutiject  to  the  same  sensations,  and  capa- 
ble of  the  same  happiness  with  ourselves  ;  and  ever  be 
disposed  to  do  to  them,  as  we  desire  they  should  do  to 
us.  We  should  ever  entertain  favorable  sentiments, 
where  nothing  appears  to  forbid  them.  While  we  are 
industrious  to  promote  i^ety,  correct  error,  and  con- 
vert sinners,  \\t  should  be  careful  that  our  zeal  urge 
Tjs  not  to  measures  inconsistent  with  peace  and  charity, 
and  bubvfrsive  of  order  and  religion.  While  we  are 
concerned  to  rectify  mistaken  sentiments,  and  reform 
irregular  manners  in  others,  v\e  must  ourselves  be  open 
to  conviction  and  patient  of  reproof.  While  we  at- 
temj)t  to  wipe  tlie  mote  out  of  a  brother's  eye,  we 
niusi  consider  that  the  eye  is  tender  and  sensible  ;  we 
iTiiibt  touch  it  with  a  gentle  hand,  lest  we  irritate  and 
eiiflame  the  part,  which  we  pretend  to  relieve.  We 
should  suffer  no  worldly  motives  to  control  us  in  our 
rc^iigious  conduct;  but  act  under  a  solemn  sense  of 
that  auidzing  futurity  which  awaits  us  and  all  the  hu- 
man race,  if  vi'c  are  governed  in  our  religion  by 
woildly  ends,  we  shall  hate  and  malign  those  who  dif- 
fer from  us,  just  for  the  same  reason,  that  a  man  of  ava- 
rice or  ambition,  hates  his  competitors  in  trade,  or  his 
rivals  for  pref  rment.  But  if  our  minds  are  deeply 
impressed  with  a  sense  of  God's  supreme  government 
and  impartial  judgment,  we  shall  be  chiefly  solicitous 
to  approve  ourselves  to  him  ;  we  shall  rejoice  when  we 
see  religion  prevail  among  our  fellow  sinners,  whoever 


Serm.  XVI.]     the  Benefit  of  Mankind.  205 

they  are  ;  we  shall  be  pleased  with  the  appearance  of 
real  virtue  and  piety  in  those,  who  may  not  in  all 
points  think  wiih  us  ;  we  shall  choose  to  hope  the  best 
we  can  of  doubtful  characters  ;  we  shall  be  more  ready 
to  condemn  our  own  real  faults,  than  to  censure  the 
suspected  faults  of  our  brethren.  We  shall  not  imitate 
the  men  of  the  world,  who  endeavor  to  pull  down  a 
competitor,  that  they  may  rise  on  his  ruins  ;  but  shall 
imitate  the  liberal  spirit  of  the  Apostles,  who  labored 
to  build  up,  in  every  place,  the  common  interest  of 
Christ's  kingdom.  True  religion  is  pure  and  peacea- 
ble :  It  rejoices  not  in  iniquity,  but  rejoices  in  the 
truth  :  It  envies  not,  nor  behaves  itself  unseemly  :  It 
believes  all  things,  and  hopes  all  things.  1  proceed  to 
observe,  secondly, 

II.  The  gospel  is  "  a  dispensation  of  the  grace  of 
God."     So  the  i\postle  here  calls  it. 

It  is  a  discovery  of  that  method,  v»'hich  the  wisdom 
of  God  has  chosen  for  dispensing  his  grace  and  mercy 
toward  fallen  men,  in  order  to  their  recovery  from  sin 
and  death,  and  their  final  salvation  in  heaven,  it  is 
called  the  gospel  of  God,  as  it  originated  in  his  good 
pleasure  ;  and  the  gospel  of  Christ,  as  he  is  the  imme- 
diate author  of  it,  and  as  his  doctrines  and  works,  his 
life  and  death,  his  resurrection  and  ascension,  and  the 
blessings  procured  by  him,  are  the  subjects  on  which 
it  principally  treats.  It  is  called  the  -v^ord  of  sahat'ion, 
as  it  proclaims  the  offers,  and  states  the  terms  of  sal- 
vation ;  and  the  gospel  of  peace,  as  it  discovers  the  way 
in  which  sinners  may  be  reconciled  to  God,  and  obtain 
peace  with  him.  It  is  said  to  be  the  power  of  God  to 
sahaticn,  because,  while  it  brings  salvation,  it  propos- 
es the  most  powerful  motives  to  persuade,  and  assis- 
tances to  encourage  sinners  to  accept  it.  It  is  called 
the  gospel  of  the  grace  of  God,  because  it  proceeds 
from  his  self  moving  goodness,  and  manifests  his 
jiibundant  mercv  to  sinful  creatures  ;  nnd  the  dhfenca- 


^06  The  Gospel  Reiiealed for      [Serm.  XVI. 

iion  of  his  grace^  because  it  opens  the  way  in  which 
sinners  may  become  partakers  of  his  grace. 

The  grace  which  the  gospel  offers  is  pardon  and  glo- 
ry. This  grace  is  offered  without  distinction,  to  one 
as  well  as  another,  in  the  same  way,  and  on  the  same 
terms.  It  is  dispensed  through  the  Redeemer,  who 
gave  himself  a  ransom  for  sinners.  The  terms  of 
pardon  are  repentance  toward  God,  and  faith  toward 
our  Lord  Jesus  Christ.  Sinners  are  brought  to  a  com- 
pliance with  these  terms  by  means  of  the  gospel,  which 
is  rendered  effectual  by  the  attendant  operations  of  the 
Spirit.  The  Apostle  says,  "  The  gospel  is  the  power 
of  God  to  salvation  to  every  one  that  believeth,  for 
therein  the  righteousness  of  God  is  revealed  from  faith 
to  faith,  and  the  wrath  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men." 
He  speaks  of  his  preaching,  as  mighty  through  God  tq 
the  pulling  down  of  strong  holds,  to  die  humbling  of 
every  high  thing  which  exalts  itself  against  the  knowl- 
edge of  God,  and  to  the  reducing  of  every  thought  to 
the  obedience  of  Christ.  He  taught  that  men  must  re- 
pent and  turn  to  God  and  do  Vv'orks  meet  for  repent- 
ance, assuring  them,  that  thus  they  should  obtain  the 
forgiveness  of  sins,  and  an  inheritance  among  them 
who  are  sanctified,  by  faith  in  Christ.  As  the  gospel 
is  the  word  of  salvation  sent  to  a  sinful  race,  so  herein 
is  proclaimed  the  forgiveness  of  sins,  in  such  full  and 
universal  terms,  that  all  who  believe  may  be  assured, 
that  they  shall  be  justified  from  all  their  sins,  and  be 
made  heirs  of  eternal  life. 

Now  if  v/e  are  under  such  a  dispensation  of  grace, 
How  inexcusable  are  the  impenitent,  and  how  amaz- 
ing will  be  the  punishment  of  those  who  finally  perish 
in  their  guilt  ? 

The  gospel  supposes  us  to  be  lost  and  helpless  ;  and 
such  we  certainly  are.  If  we  were  not  such,  we 
should  need  no  salvation.  If  we  are  suchj  how  joy- 
fully should  \\e  hear,  and  how  thankfully  embrace  the 


Se2M.  XVI.]     the  Benefit  of  Mankind.  207 

dispensation  of  the  grace  of  God  ?  Are  we  nnvvorthy 
creatures  ?  How  happy  it  is  that  God  deab  with  us  in 
a  way  of  grace  !  Have  we  no  righteousness  on  which 
to  ground  a  claim  for  the  remission  of  past  sins  ?  How 
happy  it  is,  that  Jesus  the  Son  of  God  has  made  recon- 
ciliation for  iniquity,  and  brought  in  everlasting  rights 
eousness  !  Are  our  sins  great  and  numerous  ?  How 
happy  it  is,  that  the  righteousness  of  God,  through  the 
faith  of  Christ,  is  unto  all,  and  upon  all  them  that  be- 
lieve, and  there  is  no  difference  !  Do  we  feel  the  pow- 
er of  corruption,  and  the  weakness  of  nature  ?  How 
happy  it  is,  that  God's  grace  is  sufficient  for  us,  and 
that  we  may  come  boldly  to  his  throne  for  grace  to  help 
in  time  of  need  ?  Do  we  find  that  the  serious  senti- 
ments, and  virtuous  resolutions  awakened  in  us,  too 
easily  slumber  and  die  away  ?  How  happy  it  is,  that 
God  gives  us  line  upon  line,  and  precept  upon  pre- 
cept !— And  what — Shall  we  treat  with  cold  in- 
difference and  neglect  all  this  kind  and  wonderful  pro- 
vision ? — Can  we  suppose,  there  is  no  danger  in  tram- 
pling on  the  gifts  of  divine  love,  and  spurning  the  of- 
fers of  eternal  salvation  ?  The  Apostle  has  given,  and 
let  us  take  the  warning,  that  "  despisers  of  the  gospel 
will  wonder  and  perish." 

HI.  The  Apostle  says.  This  dispensation  was  com- 
mitted to  him  for  the  benefit  of  mankind.  "  The  dis- 
pensation of  the  grace  of  God  is  given  to  you  ward." 

He  was  allowed  of  God  to  be  put  in  trust  with  the 
gospel.  This  was  a  trust  committed  to  him  by  the 
will  of  God — not  a  power  arrogated  by  his  own  pre- 
sumption. "  He  was  an  Apostle  not  of  men,  neither 
by  man,  but  by  Jesus  Christ,  and  God  the  Father." 
And  "  the  gospel  which  he  preached  was  not  after 
man,  neither  received  he  it  of  man  ;  but  was  taught  it 
by  the  revelation  of  Jesus  Christ." 

Fevv^  men  ever  possessed  higher  accomplishments 
than  Paul.  His  natural  abilities  were  great  ;  his  edu- 
cation was   superior  ;  the  manner  of  his  conversion 


208  The  Gospel  Re'ueakd for      [Serm.  XVL 

was  extraordinary  ;  the  grace  bestowed  upon  him  was 
abuudofit.  But  on  neither  of  these  grounds  did  he  as^ 
sunie  the  work  of  the  preacher.  He  waited  till  he  was 
regularly  called  and  authorized  to  it.  He  was  first  in- 
formed by  Ananias,  that  he  was  one  whom  Christ  had 
chosen  to  bear  his  name  among  the  Gentiles.  But  he 
did  not  venture  to  act  on  this  information,  hefore  he 
had  evidence  that  it  was  from  heaven.  To  prove  this, 
Ananias  performed  a  miracle.  Paul's  first  ministra- 
tions were  among  the  disciples  at  Damascus,  who  had 
been  witnesses  of  the  remarkable  circumstances  of  his 
conversion  and  call.  Re  afterwards  joined  himself  to 
the  Apostles.  But,  in  order  to  his  admission  into 
their  fraternity,  he  adduced  competent  testimony.  For 
a  while  he  was  with  them  coming  in,  and  going  out  at 
Jerusalem.  Before  he  went  forth  to  preach  the  gospel 
among  the  Gentiles,  he  was  solemnly  separated  to  the 
work^  by  the  prophets  and  teachers  at  Antioch,  who 
fasted,  and  prayed,  and  laid  their  hands  on  him,  and 
sent  him  away.  Paul,  being  thus  ordained,  afterward 
ordained  others  ;  and  he  charged  them  to  commit  to 
faithful  men  the  tilings  which  they  had  received  from 
him. 

Paul,  you  see,  did  not  rely  on  a  secret,  internal  call, 
as  what  alone  wonld  warrant  him  to  commence  a 
preacher.  He  carefully  coniormed  to  the  order  which 
Christ  has  instituted  in  his  church.  He  instructed 
Timothy  and  Titus  to  do  likewise.  Ministers,  then, 
in  this  day,  are  not  to  ground  thci-ir  warrant  to  preach 
the  gospel  on  any  immediate  revelation.  Nothing  of  ^ 
this  kind  is  now  to  be  expected.  If  they  should  pre- 
tend to  this,  it  would  be  no  warrant  for  others  to  re-, 
ceive  them  in  their  assumed  character,  and  consequent- 
ly,  no  v.arraiit  for  them  to  assume  it,  unless  they  can 
by  miracles  prove  to  the  world  the  reality  of  the  pre- 
tended  revelation. 

The  gospel  has  pointed  out  the  qualifications  neces- 
sary for  teachers  ol  religion,  and  the  manner  in  which 


Serit.  XVL]         the  Benefit  of  ManUnd,  209. 

they  are  to  be  inducted  into  office.  When  a  man  de- 
sires the  office  of  a  bishop,  possesses  the  requisite 
qualifications,  and  is  not  only  called  thereto  by  the 
brethren,  but  recommended  also  by  the  elders  of  the 
church,  then  he  is  warranted  to  act  in  the  character  of 
a  gospel  bishop. 

IV.  Paul  speaks  of  the  knowledge  of  the  gospel  as 
communicated  to  him  by  revelation.  "  God  by  rev- 
elation made  known  to  me  the  mystery,  which,  in 
other  ages,  was  not  made  known  to  the  sons  of  men,  as 
It  is  now  revealed  to  his  holy  Apostles  and  Prophets  by 
the  Spirit." 

We  are  not  to  suppose,  that  every  thing,  which  the 
Apostles  preached  or  wrote,  was  communicated  to 
tliem  by  immediate  inspiration.  Many  things  they 
learned  from  the  writings  of  the  Old  Testament  ;  and 
from  the  personal  instructions  of  Christ.  And  the 
Spirit  was  sent  to  bring  all  things  to  their  remem- 
brance, as  well  as  to  teach  them  all  things,  which  they 
should  farther  need  to  learn.  Many  of  Christ's  person- 
al instructions  were  doubtless  communicated  to  Paul, 
by  those  Apostles  who  conversed  with  the  Lord  in  the 
days  of  his  flesh. 

In  the  7th  chapter  of  the  first  epistle  fo  the  Corin- 
thians, our  Apostle  uses  such  expressions  as  these  ; 
*'  I  speak  by  permission — not  by  commandment.'^— —~' 

*'  /speak,  not  the  Lord.^^ "  I  have  no  commands 

ment,  but  I  give  my  judgment.''^  Hence  some  would 
infer,  that  Paul  often  spake  only  by  the  dictates  of  his 
own  reason,  and  without  any  divine  influence  ;  so  that 
he  was  in  doubt  himself,  v.hether  he  spake  asjreeablv 
to  the  will  of  God.  But  this  certainly  cannot  be  his 
meaning  ;  for  he  says,  "  I  give  my  judgment  as  one 
who  hath  obtained  mercy  of  the  Lord  to  be  faithful — 
as  one  that  hath  the  Spirit  of  God — and  the  mind  of 
Christ — and  the  things  which  .1  write,  are  the  com- 
mandments  of  the    Lord." But    he   means  that 

Christ,  in  Ms  personal  instructions,  had  given  no  deci- 

VoL.  in.  2  © 


210  The  Gospel  Reiiealedfor       [Serm.  XVI. 

sion  on  the  subject  in  question,  but  had  left  it  to  be 
determined  by  his  Apostles  under  the  direction  of  the 
Spirit,  which  was  to  lead  them  into  ail  truth.  He 
speaks,  not  by  way  of  distinction  between  his  own 
private  judgment,  and  divine  inspiration  ;  but  by  way 
of  disti  action  between  that  M'hich  was  taught  by  the 
Spirit,  and  that  which  Christ  taught  by  commandment 
when  he  was  on  earth.  In  the  last  verse,  he  says,  *'  I 
think  I  have  the  Spirit  of  God."  This  is  not  an  inti- 
mation of  doubt,  whether  he  had  the  Spirit ;  but  an 
expression  of  his  confidence,  and  an  appeal  to  the  Co- 
rinthians, that  he  had  it  ;  for  the  word  should  be  ren- 
dered, not,  /  thinks  but  /  appear  to  have  the  Spirit, 
This  appeal  to  them  he  again  renews.  "  Am  I  not  an 
Apostle  ? — If  I  am  not  an  Apostle  to  others,  doubt- 
less I  am  to  you  ;  for  the  seal  of  mine  Apostleship  are 
ye  in  the  Lord." — '*  Truly  the  signs  of  an  Apostle^ 
w'ere  wrought  among  you  in  wonders  and  mighty- 
deeds." 

God  was  not  at  the  expense  of  inspiration  to  teacli 
Apostles   those   things   which  they  knew,   or  might 
know,  by  other  means  in  their  hands.     But  where  ac« 
tual  knowledge,  and  the  means  of  obtaining  it  were 
wanting,  there  inspiration  supplied  the  defect. 

It  is  not  necessary  for  us  to  know  the  nature  of  this 
inspiration,  or  the  manner  in  which  the  Apostles  were 
assured  of  its  divinity.  If  we  believe  there  is  an  infin- 
ite and  all  perfect  Spirit,  which  possesses  our  reins, 
and  even  pervades  universal  nature,  wt  must  believe^ ^ 
he  can  reveal  his  will  to  men,  by  such  an  immediate' 
influence,  as  shall  carry  its  own  evidence,  and  leave  out 
the  mind  no  possible  doubt  of  its  reality.  We  can- 
speak  to  men  in  such^a  manner,  that  they  shall  certain- 
ly know  we  speak  to  them,  and  shall  perfectl}'  under- 
stand our  meaning.  If  we  deny  the  possibility  of  a 
certain  inspiration  from  God,  we  deny  that  power  to 
him,  which  we  ourselves  possess.     But, 


Serm.  XVI.]         the  Benefit  of  Mankind,  211 

V.  Whatever  might  be  the  manner  in  which  the 
Apostles  knew  their  own  inspiration,  the  manner  in 
which  they  proved  it  to  others  is  taught  in  our  text„ 
This  was  by  the  power  of  miracles.  St.  Paul  says, 
**  I  am  made  a  minister  of  the  gospel  according  to  the 
gift  of  the  grace  of  God  by  the  effectual  working  of  his 
power."  To  this  evidence  he  often  appeals  for  the 
truth  of  his  Apostleship,  and  the  divinity  of  his  doc- 
trine. 

When  God  gives  a  revelation  he  gives  sufficient 
demonstration  that  it  is  from  him.  Otherwise  it  could 
have  no  authority  with  rational  and  inquiring  minds. 
He  gave  the  dispensation  of  grace  to  the  Apostles,  that 
they  might  communicate  it  to  the  ^vo^ld  ;  and  he  en- 
dowed them  with  the  power  of  miracles,  that  their 
word  might  be  received  as  divine,  and  might  work  ef- 
fectually in  them  who  heard  it, 

,, ,  How  wonderful  is  the  love  of  God  !  We  see  his 
goodness  in  the  common  course  of  his  Providence  ; 
but  more  gloriously  is  his  mercy  displayed  in  the  gos- 
pel, which  opens  a  marvellous  plan  for  the  salvation  of 
sinners.  This  plan  was  communicated  to  the  Apostles 
by  the  inspiration  of  his  Spirit,  and  confirmed  by  di- 
vers miracles  according  to  his  will. 

What  reverence  is  due  to  the  sacred  scriptures, 
which  have  been  thus  authenticated  by  a  divine  seal  ? 

If  God  has  been  at  such  expense  to  give  us  a  revela- 
tion, and  to  convince  us  of  its  authority,  we  ought  to 
receive  it  with  unwavering  confidence,  and  to  obey  it 
with  unreserved  submission. 

What  we  there  find  expressly  taught  and  command- 
ed, that  let  us  believe  and  obey,  how  much  soever  it 
might  have  baffled  the  invention,  or  now  surpasses  the 
comprehension  of  human  reason.  We  are  not  to  be- 
lieve without  a  reason  for  our  faith,  nor  to  act  without 
a  reason  for  our  conduct  ;  but  we  are  bound  to  believe 
what  God  reveals,  and  to  do  what  he  commands,  when 
we  have  evidence,  that  the  command  or  revelation  is 


^12  The  Gospel  Re'ueaJed for        [Serm.  XVI. 

from  him,  even  though  the  reason  of  the  command 
should  be  unknown,  or  the  matter  revealed  should  be 
incomprehensible  to  us. 

How  absurd  is  it  to  imagine,  that  God  will  commu- 
nicate to  men,  by  inspiration,  the  knowledge  of  relig- 
ion, since  this  may  be  obtained  from  the  standing  rev- 
elation which  he  has  given  us  ?  The  scriptures  are  able 
to  make  us  wise  to  salvation,  and  to  furnish  us  unto 
every  good  work.  If  neglecting  these,  we  expect 
that  religious  knowledge  will  be  communicated  to  us 
in  a  cheaper  and  easier  way,  we  insult  the  divine  good- 
ness, and  expose  ourselves  to  fatal  delusions.  Even  in 
the  days  of  the  Apostles,  God  was  not  lavish  of  inspi- 
ration.  He  did  not  endow  men  immediately  with  that 
knowledge,  which  might  be  acquired  by  ordinary 
means.  Cornelius  was  directed  by  a  vision  to  send 
for  Peter,  who  should  teach  him  words,  by  which  he 
might  be  saved.  God  could  as  easily  have  revealed  to 
Cornelius  the  things  by  which  he  should  be  saved,  as 
send  an  angel  to  inform  him,  where  he  might  find  an 
instructor.  But  God  will  honor  his  own  institutions  ; 
and  where  these  are  sufficient,  he  will  not  supersede 
them  by  higher  and  more  extraordinary  measures. 

Christians  are  dependent  on,  and  indebted  to  a  holy, 
divine  influence  in  the  religious  life  ;  but  this  ordinary 
influence  of  the  Spirit  does  not  immediately  reveal  to 
them  new  truths  ;  it  rather  disposes  their  minds  to  re. 
gard  and  obey  the  truths  already  revealed.  We  are  nev- 
er, therefore,  to  follow  implicitly  an  impression  made 
on  our  minds  ;  much  less  the  impressions,  which 
others  pretend  have  been  made  on  theirs  ;  but  we  are 
to  examine,  by  the  word  of  God,  every  suggestion 
which  is  started  within  us,  or  communicated  to  us, 
and  to  obey  or  reject  it,  as  it  agrees,  or  disagrees  with 
ihis  staiiiard.  "  Believe  not  every  Spirit,  but  try  the 
Spirits."  The  scripture  is  to  be  our  guide.  The 
suggestions,  gr  excitations  of  the  Spirit  are  not  to  im- 


Serm.  XVI.]         the  Benefit  of  Mankind,  2 IS 

part  to  us  the  knowledge  of  duty,  but  to  awaken  our 
attention  to  duty  already  taught. 

"  Despise  not  prophesying  ;'*  or  the  stated  preach- 
ing of  the  word.  God  has  committed  the  dispensa- 
tion of  grace  to  his  servants,  that  they  may  open  and 
recommend  it  to  others.  If  you  would  have  the  bene- 
fit of  it,  attend  upon  it  in  God's  appointed  way.  la 
vain  do  you  expect  his  grace,  while  you  neglect  the 
means,  by  which  he  is  wont  to  communicate  it.  This 
is  the  voice  of  wisdom,  *'  To  you,  O  men,  I  call,  and 
my  voice  is  to  the  sons  of  men.  Blessed  is  the  man 
that  heareth  me,  watching  daily  at  my  gates,  and  wait- 
ing at  the  posts  of  my  doors.  Whoso  findeth  me, 
findeth  life,  and  shall  obtain  favor  of  the  Lord  ;  but  he 
that  sinneth  against  me,  wrongeth  his  own  soul,  AU 
who  hate  me,  love  death." 


SERMON  XVII. 


The  unsearchable  Riches  of  Christ,  preached  far  the  in^ 
struciion  of  Men, 


EPHESIANS  iii.  8.  9, 10. 

Unto  me,  ivho  am  less  than  the  least  of  all  Saints,  is  this  grace  giveng 
■  that  I  should  preach  among  the  Gentiles  the  unsearchable  richa 
of  Christ,  and  to  make  all  men  see  what  is  the  felloivshifi  of  the 
Tnijstery,  which,  from  the  beginning  of  the  world,  hath  been  hid  in 
God,  who  created  all  things  by  Jesus  Christ  ;  to  the  intent,  that 
now  unto  firincijialities  and  powers  in  heavenly  places  might  be 
known  by  the  church  the  manifold  wisdom  of  God. 

In  the  preceding  verse  the  Apostle  says,  "  He 
was  made  a  minister  according  to  the  gift  of  the  grace 
bestowed  on  him  by  the  effectual  working  of  God's 
power.'*  The  mention  of  his  apostolic  office  awakens 
humble  reflections  on  his  past  guilty  life,  and  admir- 
ing thoughts  of  God's  grace  in  employing  him  to 
preach  the  grand  mysteries  of  the  gospel  for  the  in- 
struction of  men  on  earth,  and  even  of  angels  in 
heaven. 

The  words  read  will  lead  us  to  contemplate  the 
Apostle's  deep  sense  of  his  unworthiness — his  admir- 
ing a])prehension,  of  God's  grace — his  elevated  senti- 
ments of  the  gospel — and  his  enlarged  views  of  the  de- 
sign of  his  ministry. 


Serm.  XVII.]    Unsearchable  Riches  of  Christ,    21£^ 

I.  We  are  to  consider  what  a  humble  opinion  the 
Apostle  had  of  himself.  "  To  me,  who  am  less  than 
^he  least  of  all  saints  ^  is  this  grace  given. 

In  his  abilities  and  gifts,  he  was  not  a  whit  behind 
^he  chiefest  Apostles  ;  and  in  sufferings  he  was  more 
frequent,  and  in  labors  more  abundant  than  they  all. 
But  in  respect  of  worthiness,  he  esteemed  them  his  su- 
periors ;  for  they  had  not,  like  him,  persecuted  the 
church,  and  they  were  in  Christ,  and  became  Apostles 
before  him.  Of  himself  he  says,  "  Last  of  all,  Christ 
was  seen  of  me,  as  of  one  born  out  of  due  time  ;  for  I 
am  the  least  of  the  Apostles,  who  am  not  meet  to  be 
called  an  Apostle,  because  I  persecuted  the  church  of 
God." 

Good  Christians  in  honor  prefer  one  another,  and 
esteem  others  better  than  themselves.  They  are  more 
conversant,  and  better  acquainted  with  themselves, 
than  they  can  be  with  others.  Their  sins  come  nearer 
their  hearts,  and  effect  them  more  sensibly,  than  the 
sins  of  others  can  do.  They  are  more  disposed  to  ex- 
tenuate and  excuse  the  failings  of  their  brethren,  than 
their  own  ;  for  their  charity  hopes  all  things,  and  can 
cover  a  multitude  of  sins. 

True  religion  in  the  heart  will  produce  selfabasing 
thoughts.  If  you  see  a  man  ostentatious  of  his  relig- 
ious experiences  and  godly  works,  and  at  the  same 
time  censorious  of  others,  and  disposed  to  exclude  them 
from  his  fellowship,  you  may  strongly  suspect,  that  he 
has  never  felt  the  power  of  the  gospel  on  his  heart. 

The  true  convert  forgets  not  his  former  character. 
Paul  calls  himself  the  least  of  saints,  because  he  had 
persecuted  the  church.  The  penitent  reflects  often  on 
his  past  guilty  life,  that  he  may  be  more  humble  in 
himself,  more  thankful  to  God,  more  watchful  against 
sin,  more  diligent  in  the  practice  of  religion,  and  thus 
may  make  more  suitable  returns  for  God's  abundant ' 
grace. 


'9a 


^# 


216     Unsearchable  Riches  of  Christ,    [Serm.  XVII. 

The  penitent  not  only  remembers  former  iniquities, 
but  as  far  as  they  have  been  public,  confesses  them  be- 
fore men.  The  Apostle  in  his  sermons  and  epistles, 
often  laments  the  errors  of  his  past  life,  that  thus  he 
may  repair  the  injuries  which  he  had  done  to  the  cause 
of  Christ.  When  David  fell  under  the  power  of  con- 
viction, he  not  only  condemned  himself  in  the  presence 
of  his  reprover,  but  composed  a  penitential  psalm, 
which  he  delivered  to  the  Jewish  church,  as  a  standing 
confession  of  his  guilt  and  warning  to  others.  He 
prays  "  Create  in  me  a  clean  heart,  O  God,  and  deliv- 
er me  from  blood — then  will  I  teach  transgressors  thy 
ways,  and  sinners  shall  be  converted  unto  thee." 

II.  The  Apostle  expresses  his  admiring  apprehen- 
sions  of  God's  grace  in  calling  him  to  the  ministry, 
*'  I  am  made  a  minister  according  to  ^^ grace  of  God. 
To  me  is  this  grace  given,  that  I  should  preach  Christ 
among  the  Gentiles.  By  the  grace  of  God  I  am  what" 
I  am." 

To  the  same  grace  which  had  called  him,  he  ascribes 
all  his  qualifications  for  the  ministry.  *'  Christ  hath  en- 
ahledy'*'*  or  qualified,  "  me,  putting  me  into  the  minis- 
try." "  I  am  made  a  minister  according  to  the  work- 
ing of  God's  power."  *'  Our  sufficiency  is  of  Gody 
who  hath  made  us  able  ministers  of  the  new  Testa- 
ment." 

To  God  also  he  gives  the  honor  of  his  success  in  the 
ministry.  *'  For,"  says  he,  "  neither  is  he  who  plant- 
eth,  nor  he  who  watereth,  any  thing,  but  God  who  giv- 
eth  the  increase."  It  was  matter  of  wonder  and  thank- 
fulness to  him,  that  God  should  honor  so  unworthy  a 
man  with  so  high  an  office,  with  such  eminent  gifts, 
and  with  such  distinguished  usefulness.  He  gloried 
in  his  infirmities,  that  the  power  of  Christ  might  rest 
upon  him. 

We  see  that  the  gospel  ministry  is  a  respectable  of- 
fice. However  contemptible  some  render  themselves 
in  it,  the  office  itself  is  honorable.     The  Apostle  di- 


Serm.  XVII.3    Unsearchable  Richer  of  Christ,     217 

rects  that  the  elders  who  rule  well,  especially  they  who 
labor  ill  word  and  doctrine,  should  be  ebteemed  highly 
in  love  for  their  work's  sake  ;  alid  be  counted  worthy 
of  double  honor.  They  are  ambassadors  of  God  to 
beseech  men  to  be  reconciled  to  him.  They  are  stew- 
ards of  the  manifold  grace  of  God.  They  are  servants 
to  men  for  Christ's  sake.  They  are  heralds  sent  forth 
to  proclaim  the  tidings  of  salvation  to  a  fallen  race.  A 
sense  of  the  dignity  and  importance  of  their  office 
should  warm  their  zeal  in  the  discharge  of  it.  ^  •  e 
proceed  tu  consider, 

III.  The  Apostle's  eleniited  sentimeiits  concerning 
the  ^o^/?t/ which  he  preached.  He  cah^  it  "  die  w«- 
searchable  riches  of  Christ." 

The  blessings  of  th<^gospel,  being  purchased  by  liic 
blood  of  Christ  are  called  his  riches.  "  He,  who  was 
rich,  for  our  sakes  became  poor,  that  through  his  pov- 
erty we  might  be  rich." 

They  are  called  riches  on  account  of  their  excellen- 
cy, fulness  and  variety.  They  surpass  in  value  all  die 
treasures  of  the  world ;  they  are  offered  in  such  abund- 
ance as  to  supply  all  our  wants,  and  dispensed  in  such 
manner  as  is  suited  to  all  our  necessities.  Christians, 
how  poor  soever  in  this  world,  still  are  rich.  Thejr 
lare  heirs  of  a  kingdom,  and  entitled  to  the  riches  of 
the  glory  of  an  inheritance  in  heaven.  They  uill  in- 
herit all  things.  The  Apostle  says  to  the  Corinthians, 
*'  Now  ye  are  full,  ye  are  rich,  ye  hare  reigned  as 
kings."  Of  himself  and  his  brethren  he  says,  "  We 
are  poor,  yet  make  many  rich  ;  we  have  nothing,  and 
yet  possess  all  things." 

The  riches  of  Christ  are  called  unsearchable  riches. 

They  are  undiscoverable  by  human  reason,  and 
made  known  only  by  revelation.  Hence  they  are  cal- 
led mysteries.  The  Apostle  says.  He  was  sent  "  to 
make  all  men  see  what  was  the  mystery^  which  fnjm  the 
beginning  of  the  world  had  been  hid  in  God,  who  cre- 
ated all  things  by  Jesus  ChristJ'"'  This  is  the  sub- 
Vol.  hi.  Si: 


218     Unsearchable  Riches  of  Christ,    [Serm.  XVII, 

stance  of  the  gospel  mystery,  that  as  all  things  were 
made  by  Christ,  so  the  government  of  them  is  put  into 
his  hands — that  he  has  opened  a  way  in  which  God's 
rebellious  subjects,  in  this  part  of  the  creation,  may 
be  restored  to  favor — that  he  is  ordained  head  over  all 
things  for  the  church — that  he  gives  laws  and  annexes 
their  sanctions — that  he  will  finally  dispense  rewards 
and  punishments  to  different  characters,  and  then  will 
give  up  the  kingdom  to  the  Father. 

As  the  riches  of  Christ  were  unsearchable  to  reason, 
so  they  were  but  imperfectly  made  known  in  the  pro- 
phetic revelation.  Alluding  to  the  words  of  Isaiah,  the 
Apostle  says,  "  Eye  hath  not  seen,  nor  ear  heard,  nei- 
ther have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  him  ;  but 
God  hath  revealed  them  to  us  by  his  Spirit ;  for  the 
Spirit  searcheth  all  things  ;  yea,  the  deep  things  of 
God."  One  part  of  -the  mystery  of  Godliness  was, 
*'  that  Christ  should  be  preached  to  the  Gentiles."  Of 
this  the  Jews  had  no  apprehension.  To  the  Apostles 
themselves  it  was  matter  of  admiration,  that  "  God 
had  granted  to  the  Gentiles^  repentance  unto  life."  It 
was  "  by  revelation"  that  "  God  made  known  to  Paul 
the  myster\\  which  in  other  ages  had  not  been  made 
known  to  the  sons  of  men,  that  the  Gentiles  should  be 
fellow  heirs,  and  of  the  same  body"  with  the  Jews, 
*'  and  partakers"  with  them  *'  of  his  promise  in  Christ 
by  the  gospel." 

The  riches  of  Christ  are  of  inestimable  lvalue.  They 
are  such  as  could  not  be  purchased  by  silver  and  gold. 
His  own  precious  blood  was  the  only  adequate  price 
for  them.  He  has  taught  us,  that  worlds  could  not  re- 
deem one  soul  that  is  lost.  Who  then  can  conceive 
the  worth  of  that  redemption,  which  is  sufficient  for 
all  sinners,  and  will  be  applied  to  all  who  penitently 
and  thankfully  accept  it  ? 

In  Christ  are  hidden  all  the  treasures  of  wisdom  and 
knowledge — all  the  riches  of  grace  and  mercy,    *'  God 


Serm.  XVII.]     Unsearchable  Riches  of  Christ,     219 

grant  us,  according  to  the  riches  of  his  glory,  to  be 
strengthened  with  might  by  his  Spirit  in  the  inner 
man,  that  we  may  "  discern  something  of  his  mani- 
fold wisdom,  and  may,  according  to  the  measure  of 
saints,  *'  be  able  to  comprehend  what  is  the  length, 
and  breadth,  and  height,  and  depth,  and  to  know  the 
.love  of  Christ,  which  passeth  knowledge."  * 

What  abundant  cause  of  joy  and  gratitude  have  we, 
who  by  nature  are  sinners  of  the  Gentiles,  that  wq  have 
been  called  to  partake  of  these  unsearchable  riches  ? 
With  what  pleasure  should  we  read — with  what  trans- 
port should  we  hear  the  gospel  of  our  salvation  ?  This 
discovers  to  us  wonders  which  human  reason  could 
not  have  searched  out,  and  proclaims  to  us  blessings 
which  human  virtue  could  never  have  secured. 

Ye  sons  of  poverty  and  want  ;  go  take  a  share  in 
these  unsearchable  riches.  Vain  are  worldly  treas- 
ures, and  worldly  pursuits.  No  longer  spend  your 
money  for  that  which  is  not  bread,  and  your  labor  for 
that  which  cannot  satisfy  ;  but  eat  that  which  is  good, 
and  let  your  souls  delight  in  fatness.  Seek  durable 
and  substantial  richee — seek  the  kingdom  of  God  and 
his  righteousness.  "  The  kingdom  of  heaven  is  like 
treasure  hid  in  a  lield,  which,  when  a  man  hath  found, 
he  hideth,  and  for  joy  thereof,  goeth  and  selleth  all  that 
he  hath,  and  buyeth  that  field."  Go,  make  this  pur. 
chase,  and  you  will  at  once  possess  unsearchable 
riches. 

Let  us  now, 

IV.  Consider  \vh,2it  grand  2ir\d.  enlarged  cov.c^i^^iow^ 
the  Aposde  entertained  of  the  design  and  importance  of 
his  ministry. 

The  primary  and  immediate  object  of  it,  he  teils  us, 
was  to  make  all  men  see  what  is  the  fellowship  of  the 
mystery  which  was  hidden  from  ages."  It  »\'as  to 
open  to  mankind  that  mighty  scheme,  which  tlie  wis- 
dom  of  God  had  formed,  and  which  his  goodness  had, 
for  ages,  been  carrying  into  execution  for  the  rcdemp- 


220     Unsearchable  Riches  of  Christ,     [Serm.  XVll, 

tion  of  our  fallen  race.    When  Jesus  first  appeared  un= 
to  Paul,  he  said  to  him,  "  1  will  make  thee  a  minister, 
and  a  witness  of  the  things  which  thou  hast  seen,  and 
in  which  I  shall  appear  to  thee  ;  and  I  will  send  thee 
to"  the   i)eo|)le  and  to  the  Gentiles,  to  open  their  eyes, 
and  turn  them  from  darkness  to  light,  and  from   the 
power  of  Satan  to  God."     To  this  heavenly  vision 
Paul   was   not   disobedient,    but   shewed  to  all   men 
among  whom  he  preached,   "  that  they  must  repent 
and  turn  to  God,  and  do  works  meet  for  repentance." 
The  great  theme  of  his  preaching  was  the  salvation  of 
sinners  through  Christ,   in  a  way  of  repentance.     He 
preached  Christ  the  Saviour,  not  of  Jews  only  but  of 
Gentiles  also — of  all  who  believe,  whatever  might  be 
their  character,  condition  or  nation. 

The  mtjuner  of  his  preaching  was  plain  and  Jamil' 
iar.  He  preached  the  unsearchable  riches  of  Christ, 
with  an  intent  that  all  men  might  see  and  hiow  them. 

His  preaching  tended  to  peace  aiid  union.  It  was 
not  his  object  to  form  parties  here  and  there,  under 
different  names,  but  to  bring  all,  whether  Jews  or  Gen- 
tiles, jnto  one  body,  and  into  fellowship  one  with  an- 
other. He  taught  all  Christians,  in  every  place,  to 
consider  themselves  as  citizens  of  one  great  communi- 
ty, subjects  of  one  common  Lord,  partakers  of  the 
sime  privileges,  heirs  of  the  same  inheritance,  and  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace. 
How  different  was  our  Apostle  from  those  misguided 
zealots,  who  interrupt  the  fellowship  of  Christians,  and 
sow  discord  among  brethren  by  teaching  their  parti- 
zans  to  say  to  others,  "  Stand  by  yourselves,  come 
not  near  to  us,  for  we  are  holier  than  you  !" — *'  Mark 
them  who  cause  divisions  and  offences  contrary  to  the 
doctrine  which  ye  have  received,  and  avoid  them  : 
For  they  who  are  such  serve  not  the  Lord  Jesus  Christ, 
but  their  own  belly." 

Paul's  ministry  was  designed  f  >r  the  benefit,  not  of 
Siijsn  only,  but  of  angels  too.     He  preached  the  un^ 


S^RM.  XVII.]     Unsearchable  Riches  of  Christ,    221 

searchable  riches  of  Christ,  *'  That  now  unto  princi- 
palities SLud  powers  in  hewvLnly  places,  might  be  known 
by  the  church  the  manifold  wisaom  of  God." 

The  angels  learn  much  of  the  wisdom  of  God  from 
his  aorks.  When  he  laid  the  foundations  of  the  earth, 
*'  they  sang  together  and  shouted  for  joy."  And  still 
they  praise  him,  ascribing  to  him  glory,  honor  and 
pov'er,  because  he  has  created  all  things,  and  for  his 
pleasure  they  are,  and  were  created."  If  from  these 
works  they  learn  God's  ch^iracter,  they  doubtless  un- 
derstand it  more  perfectly  from  the  dispensation  of  his 
grace  to  fallen  men.  Into  this  they  desire  to  look  ;  for 
in  this  his  wisdom,  holiness,  mercy  and  truth  are  most 
gloriously  disi)layed.  They  Mere  sent  to  foretel  the 
birth  of  the  Saviour,  and  of  John,  his  forerunner. 
When  the  Redeemer  was  born,  thev  came  to  notify 
the  happy  event  to  the  shejjherds  in  the  field  ;  and  on 
this  occasion  they  glorified  God  in  anthems  of  praise. 
They  attended  Jesus  in  his  temptations,  and  strength- 
ened him  in  his  sufferings.  They  watched  his  sepul- 
chre while  he  slept,  opened  it  when  he  arose,  and  con- 
ve}*d  the  tidings  of  his  resurrection  to  his  anxious 
friends.  They  were  present  at  his  ascension,  and  tes- 
tified to  his  disciples  his  entrance  into  his  glory.  They 
are  all  mniistering  Spirits,  sent  forth  to  minister  to 
them  who  shall  be  heirs  of  salvation.  They  aided  the 
primitive  preachers  in  their  labors  and  protected  them 
in  their  dangers.  They  visited,  and  still  they  visit  the 
worshipping  assemblies  of  Christians  to  observe  what 
passes  there.  Hence  Paul  enjoins  on  Christians  a  de- 
cent deportment  in  the  house  of  prayer,  "  because  of 
the  angelrj."  And  hence  he  charges  ministers,  *'  in 
the  presence  of  the  elect  angels,"  to  be  faithful  in  their 
office. 

Now  if  angels  were  present  in  the  churches  when 
first  the  gospel  was  preached,  they  learnt  more  of 
God's  manifold  wisdom,  than  ever  they  had  known 
before.     The  mystery  of  divine  grace  to  guilty  men 


222     Unsearchable  Riches  of  Christ.     [Serm.  XVII. 

was  unsearchable  to  angels,  till  it  was  revealed  by  the 
Spirit  to  the  Apostles,  and  by  them  opened  and  pro- 
claimed to  the  world.  They  had  before  seen  the  wis- 
dom, power  and  goodness  of  God  in  creation  and 
providence  ;  but  the  display  of  his  manifold  wisdom, 
and  of  his  abundant  grace  in  the  redemption  of  men 
by  the  incarnation,  crucifixion  and  resurrection  of  his 
Son,  opened  a  new  scene  of  wonders,  and  afforded 
new  themes  of  praise.  Now  they  beheld  that,  which 
before  they  had  never  seen,  and  but  imperfectly  con- 
ceived, the  Son  of  God  assuming  humanity,  dying  for 
the  guilty,  rising  from  the  grave,  ascending  to  glory, 
shedding  down  the  Spirit,  commissioning  Apostles, 
and  sending  them  forth  to  proclaim  pardon  and  life  to 
the  chief  of  sinners.  Accordingly  in  the  revelation, 
they  are  said  to  sing  a  new  song  ;  not  only  the  song  of 
Moses,  which  they  had  been  used  to  sing  ;  Thou  art 
ivorlhy  to  recei've  glory,  for  thou  hast  created  all  things  ; 
but  also  the  song  of  the  Lamb  :  Thou  art  "worthy  to 
recci'De  blessing  and  praise,  for  thou  iwast  slain,  and  hast 
redeemed  us  to  God  by  thy  ^/oo^.-— Though  they  are  not 
the  immediate  subjects  of  this  redemption,  having#ept 
their  first  state,  yet  they  join  in  the  cong  of  Saints, 
who  have  been  redeemed  from  the  earth.  Such  is 
their  benevolence — such  their  joy  for  the  redemption 
of  fi^Uen  men — such  their  admiration  of  God's  new 
discovered  grace  to  sinners,  that  they  take  into  their 
own  mouths  the  song  of  saints  ;  ''  Thou  wast  slain 
and  hast  redeemed  us  by  thy  blood."  The  Apostle 
adds,  "  I  heard  the  voice  of  many  angels  round  about 
the  throne,  saying  with  a  loud  voice,  Worthy  is  the 
Lamb  that  was  slain  to  receive  povt^er,  and  riches,  and 
honor,  and  glory,  and  blessing."  And  every  creature 
joined  in  the  anthem,  saying,  "  Blessing,  and  honor, 
and  glory,  and  power  be  unto  him  that  sitteth  on  the 
throne,  and  to  the  Lamb  forever  and  ever*" 


Serm.  XVII.]     Unsearchable  Riches  of  Christ.    22i 


REFLECTIONS. 

1.  This  subject  may  serve  to  enlarge  our  views  of 
tlie  divine  government.  The  gospel  dispensation, 
Avhich  immediately  concerns  the  human  race,  answers 
some  important  purposes  to  other  intelligences.  All 
the  ways,  in  v.^hich  angels  might  be  benefited  by  it,  we 
are  unable  to  conceive.  But  that  hereby  their  knowl- 
edge and  admiration  of  God's  wisdom,  grace  and  holi- 
ness are  increased,  and  consequently  their  devotion, 
love  and  felicity  are  exalted,  we  are  expressly  taught. 

2.  This  subject  suggests  to  us,  that  heaven  is  a 
place  of  improvement.  The  angels  still  are  learners. 
They  learned  much  by  the  publication  of  the  gospel ; 
and  new  v/onders  in  the  course  of  providence  are  open- 
ing to  their  viev/.  In  the  prophetic  book  of  the  Reve- 
lation we  find  them,  from  time  to  time,  breaking  forth 
into  fresh  admiration  and  praise  on  every  new  dispen- 
sation of  mercy  toward  the  church. 

The  saints  here  below  are  exhorted  to  grov/  iu 
knowledge  and  grace.  Whatever  advances  they  make, 
they  are  still  imperfect.  When  they  arrive  at  heaven, 
they  are  said  to  be  made  perfect,  as  being  v.'holly  freed 
from  sin.  But  they  are  not  so  perfect  in  holiness,  but 
that  there  is  room  for  improvement.  If  angels  grow  in 
knowledge,  so  may  saints.  They  will  receive  forther 
advancement  at  the  resurrection.  But  even  then  they 
will  not  have  reached  the  summit  of  created  perfection- 
They  may,  like  angels,  be  ever  learning,  ever  meeting 
new  objects  of  wonder,  and  new  occasions  of  praise, 
as  they  trace  the  ways,  and  converse  with  the  works 
of  God. 

3.  We  see  the  humility  of  angels.  They  are  supe- 
rior beings,  exalted  to  heavenly  places,  and  called  prin- 
cipalities and  powers  ;  yet  they  disdain  not  to  learn 
from  the  church  on  earth  the  manifold  wisdom  of  God. 
Yea>  they  are  willingly  employed  as  ministering  spir- 


224     Unsearchable  Riches  of  Christ,     [Serm.  XVIL^ 

its  to  men.  From  their  example  let  us  learn  humili- 
ty and  charity.  If  we  hope  to  dwell  with  angels 
above,  let  us  cultivate  that  temper  which  is  their  hap- 
piness and  glory.  Let  us  learn  more  of  the  wisdom 
of  God,  nor  think  it  dishonorable  to  learn  wisdom  from 
inferiors.  Let  us  condescend  to  men  of  low  estate, 
and  bear  the  infirmities  of  the  weak.  For  this  we 
have  a  more  engaging  example  than  that  of  angels, 
even  the  example  of  the  Son  of  God,  who  came  not 
to  be  ministered  unto,"  but  to  minister.  He  was 
among  his  disciples,  as  one  who  served.  He  gave 
them  a  pattern  of  meekness,  humility  and  love,  that 
they  should  do  to  one  another,  as  he  had  done  to  them. 


/ 


SERMON  XVIII. 


Freedom  of  Access  to  God  by  Faith  in  Chrisfo 


EPHESIANS  iii.  ii,  12,  13, 

According  to  his    eternal  purfioae^    which  he  fiurfiosed  hi 
Chrifit   Jesus   our    Lord.,   in   whom  wf   have  boldnfss  and  access 
with  covjidenct  by  the  faith  of  him.      Wherefore  I  desire  that  ye. 
faint  not  at  my  tribulations  for  you,  which  is  your  glory. 

1«HE  Apostle  here  resumes  a  thought,  which  he 
had  mentioned  several  time^  befoie,  that  ihe  admissi';ii 
of  the  Gentiles   t(j  a  par  icipaiion  in   the   privihges  of 
the  gospel  was  according  to  the  eternal  purpose,  uhich 
;  God  had  made  m  Christ  Je^us.      Tne  extension  of  the 
;  chnrch  of  God  to  comprehend  all  nations,   was  not  a 
!  new  design  ;   it  was  a  plan  which  divine   wisdom  h  id 
i  formed  before  the  world  was  made.     Though  it  was  a 
I  mystery  once  unknown,  and  still  hardly  credible  to  the 
i  Jews,  yet  intimations  had  been  given  of  it  in  prophecy, 
i  and  dispositions  had  been  made   toward  it  in  Provi- 
dence, throu.s;;h  all  preceding  ages  of  the  world.     The 
promise  of  a  Saviour  to  fallen  Adam  respected  his  pos- 
terity,  as  Well  as  himself;   aad  as  he  was  the  head  of 
the  human   race,   it  extended  alike  to  all  men.     Tliei 
promise  to  the  patriarchs  was  more  explicit  ;   that  *'  in 
their  seed  all  the  nations  of  the  earth  should  be  bles- 
sed."     Under  the  Jewish  dispensation,  the  SavioRr 
Vol.  III.  2  p 


226  Freedom  of  Access  to  God      [Serm.  XVIIF, 

was  typified  in  sacred  persons  and  religious  ceremo- 
nies, and  foretold  in  the  prejching  and  u  ritings  of  the 
prophets,  who  sometimes  expiessly  described  him,  as 
coming  "  to  bring  salvation  to  the  ends  of  the  earth." 
The  frequent  dispersions  and  captivities  of  the  Jews 
coiu'eyed  to  other  nations  a  knowledge  of  their  relig- 
ion, of  iheir  prophetic  vv^ritings,  and  of  their  promised 
Messiah,  and  raised  in  the  minds  of  inquisitive  Hea- 
thens an  expectation  of  this  wonderful  person.  But 
the  full  discovery  of  this  divine  scheme  was  not  made, 
until  after  Christ's  resurrection,  vihen  he  commanded 
his  Apostles  to  go  into  all  the  world,  and  preach  his 
gospel  to  all  nations.  Nor  does  it  seem  to  have  been 
perfectly  ur.derstood,  even  by  the  Apostles  themselves, 
until  Peter,  by  a  heavenly  vision,  was  directed  to  go 
ar:d  preach  the  gospel  to  the  family  of  the  Roman  cen- 
turion, Cornelius.  After  Peter  had  executed  this  mis- 
sion, finding  some  of  his  brethren  dissatisfied  with  his 
conduct,  he  explained  to  them  the  reasons  of  it,  and 
infornsed  tl>em  of  the  success  which  had  attended  it ; 
And,  on  hearing  of  these  things,  *^  they  glorified  God» 
saymg,  Then  hath  God  granted  to  the  Gentiles  also 
repentance  unto  life.'* 

To  imj)ress  the  minds  of  the  Ephesians  with  a  deep- 
er sense  of  their  indebtedness  to  tlie  sovereign  grace  of 
God,  the  Apostle  often  repeats  this  thought,  that  the 
ofter  of  salvation,  now  brought  to  thern  by  the  gospeP 
of  Christ,  was  not  the  fruit  of  their  works,  intentions 
or  desires,  but  th(  result  of  God's  eternal  purpose  irsf 
his  Son  and  the  effect  of  those  disposals  which  be  had 
been  making  from  the  beginning  of  the  world.  "God 
was  found  of  them  who  sought  him  not,  and  made- 
manifest  to  them  who  inquired  not  after  him." 

T  here  was  notliii.g  which  more  filled  the  mind  of 
this  Apostle,  and  w  hich  he  more  frequently  inculcated 
on  Christians,  hau  the  fieeness,  extent,  sovereignty 
and  v^ioi}  of  God':,  grace  hi  the  salvation  of  sinners. 


Serm.  XVIII.]  by  faith  in  Christ,  227 

The  more  we  feel  and  realize  our  dependence  on  di- 
vine grace,  the  more  thankfully  shall  we  receive  it,  and 
the  more  diligently  shall  we  improve  it  ;  the  more 
humble  shall  we  be  inour  opinion  of  ourselves,  and  the 
more  charitable  in  our  disposition  toward  oihers  ;  the 
more  watchful  to  abstain  from  evil,  and  the  more  ztal- 
ous  to  abound  in  every  good  work. 

One  great  and  wonderful  privilege,  which  the  grace 
of  God  has  bestowed  on  us,  is  particularly  menti  jaed 
in  our  text.  "  In  Christ  we  have  boldness  and  access 
with  confidence  by  the  faith  of  him." 

To  this  privilege  we  will  now  attend. 

I.  The  Apostle  says,  *'  We  have  access."  The 
word  signifies  an  approach  to  some  object.  Here  it 
intends  a  near  approach  to  God  in  the  duties  of  wor- 
ship ;  or  such  a  state  of  peace  with  God  as  allows  a 
freedom  of  intercourse.  "  Being  justified  by  faith,  wc 
have  peace  with  G  jd,  and  acces-^  to  that  grace  in  which 
we  stand."  This  access  is  expressed  by  our  "  coming 
to  the  throne  of  grace" — by  our  *'  entering  into  the 
most  holy  place" — by  our  "  having  a  hope  by  which 
we  draw  nigh  to  God." 

These  phrases  allude  to  the  Jewish  worship.  There 
was  a  visible  symbol  of  God's  presence,  which  attend- 
ed the  Israelites  in  the  wikleriiess.  This  was  called 
the  glory  of  the  Lord,  and,  sometimes,  the  Lord  him- 
self. When  the  tabernacle  was  erected  and  the  ark.  of 
the  covenant  placed  therein,  this  symbol  took  its  resi- 
dence on  the  mercy  seat  wiiich  was  VAxdc  on  the  ark, 
and  between  the  Cherubims  which  covered  tlie  mercy 
seat.  And  the  worshippers  were  said  to  come  near  to 
God,  because  they  came  near  to  that  sensible  token  of 
his  majesty  and  glory.  The  gracious  prcsesice  of 
God  is  as  really  afforded  now,  as  it  was  then,  although 
there  is  not  the  same  visible  symbol  ;  and,  theretote, 
we  may,  as  truly  as  the  ancient  Jews,  be  said  tadraw 
near  to  God.  when  we  engage  in  the  solemn  duiies  of 
worship.     Yea,   the  Apostle  signifies,  that  we  have 


,S28  Freedom  of  Access  to  God     [Serm.  XVIII, 

nearer  access  than  they,  because  now  the  way  into  the 
holiest  is  made  man'fest,  into  which  we  have  liberty  to 
enter  by  the  blood  of  Christ. 

These  phrases  have  also  a  foundation  in  the  customs 
and  usages  of  m.mkind.  When  one,  in  behalf  of  him- 
self or  of  others,  would  present  his  petition  to  a  sover- 
eign, he  must  obtain  liberty  of  access  to  him  So 
God's  allowing  us  to  make  our  supplications  to  him,  is 
expressed  by  our  drawing  near  to  him.  It  is  a  famil- 
iar m  inner  of  expression  suited  to  convey  the  idea  of 
great  condescension  on  God's  part,  and  high  privilege 
on  ours. 

II.   The   Apostle  observes,   that  *'  we  have  boldness 
of  access.      The  word  properly    signifies  2ijrccduin  of 
Speakings  in  opposition  to  that  restraint  which  we  ieel, 
■when  we  are  in  the  presence  of  one  whom   we  dread, 
and  in  whose  goodness  we  can  place  no  conlidei  ce. 

The  word  expresses  the  fulness  of  that  liberty y 
"which  undf  r  the  gospel  all  Christians  enjoy,  of  di aw- 
ing near  to  God.  The  Apcstle  says,  *'  V\  e  hiive  bold- 
ness to  enter  into  the  most  holy  place."  Under  ihe 
legal  dispensation,  the  p>::ople  approached  unto  God  by 
the  ministration  of  the  priests,  who  were  appointed  to 
offer  gifts  and  sacrifices  for  them  :  But  now  all  believ- 
ers are  "  an  holy  priesthood  to  offer  up  spiritual  sacri- 
fices acceptable  to  God  through  Jesi:s  Christ.''  Under 
the  law,  the  ordinary  priests  came  only  into  the  sanctu- 
ary :  The  high  priest  alone,  and  he  but  once  a  year, 
came  within  the  most  holy  place  :  But,  under  the  gos- 
pel, all  Christians  may  at  all  times  draw  near  to  God  in 
all  ordinances,  and  may  on  all  occasions  make  known 
their  requests  to  him. 

The  word  farther  expresses  that  freedom  of  spirit 
with  which  we  should  come  to  God.  The  disposition 
of  our  hearts  should  correspond  with  the  liberal  and 
gracions  dispensation  under  which  we  are  placed. 

We  should  come  to  God  with  a  spirit  of  love  in  op- 
position  to   servile  fear.      To  revere   the   uuthorityj 


Serm.  XVIIL]  by  faith  in  Christ.  229 

dread  the  displeasure,  and  tremble  at  the  judgments 
of  G  jd,  are  tempers  in  no  rej>[)ect  inconsistent  with  the 
full  exercise  of  iove.  But  the  tear  which  arises  frotr.  a 
distr  .St  of  God's  mercy  and  goodness,  and  which 
makes  us  reluctant  to  come  into  his  presence,  is  con- 
trary to  the  freedom  ot  the  gospel,  and  to  that  boldness 
wiiicti  it  imparts.  Love  casts  out  this  fear.  A 'id 
*'  God  has  not  ^iven  us  the  spirit  of  fear,  but  the  spi.it 
of  po\ver,  and  ot  love,  and  of  a  sound  mind."  i  he 
chirms  of  mercy  and  grace,  in  v\hich  our  heavenly 
Father  manifests  himself  to  us,  should  awaken  in  our 
souls  gratitude,  hope,  love,  and  every  cheerful  and  de- 
vout aiiection. 

Th.3  boldness  imports  frequency  in  our  approaches 
to  God.  Slcives,  under  the  influence  of  fear,  stand  at 
a  distance  from  their  master.  Children,  invited  by  the 
goodness  of  a  father,  come  often  into  his  presence. 
!bo  Christians,  confiding  in  God's  fatherly  care  for 
them  and  attention  to  them,  should  embrace  all  oppor- 
tunities to  (on verse  w^ith  him.  Animated  by  a  sense 
of  the  lii^erty  allo'.vcd  them,  they  should  bring  to  the 
throne  of  grace  their  daily  pra\ers  and  praises.  Since 
they  are  not  straitened  in  him,  they  should  not  be 
straitened  in  their  ov- n  bowels.  The  pious  Psalmist 
wished  to  dwell  in  the  house  of  the  Lord  all  the  days 
of  his  life,  that  he  might  behold  the  beauty  of  the  Lord 
and  inquire  at  his  temple. 

How  great  is  the  privilege  which  Christians  enjoy  1 
They  may  look  up  to  God  as  their  Father — may  go 
daily  into  his  presence — may  tell  him  a'l  their  wants — 
may  confess  before  him  all  their  sins — may  solicit  the 
greatest  favors — may  urge  their  requests  with  most 
fervent  importunity  ;  and  they  need  not  fear,  that  their 
earnestness  will  offend  him,  or  their  continual  coming 
will  weary  him. 

HI.  The  Apostle  teaches  us,  that  "  we  have  access 
laith,  confidence *^^     This   confidence  is  what  is  else- 


230        Freedom  of  Access  to  God        [Serm.  XVIIL 

where  called  a  better  hopCy  and  the  full  assurance  of 
faith.      It  is  opposed  to  doubting  and  distrust. 

The  nature  of  confidence  in  prayer  is  clearly  ex- 
plained by  the  Apostle  John.  *'  If  our  heart  condema 
us  not,  we  have  confidence  toward  God  ;  and  whatso- 
ever we  ask  wq,  receive  of  him  because  we  keep  his 
comm-indinunts,  and  do  those  things  which  are  pleas* 
ing  in  his  sight.  T.iis  is  the  confidence  which  we 
have  in  him,  that  if  we  ask  any  thing  according  to  his 
will,  he  heareth  us  ;  and  if  we  know  that  he  heareth 
us,  whatsoever  we  ask,  we  know  that  we  have  the  pe- 
titions which  we  desired  of  him." 

To  confidence  of  success  in  prayer  it  is  necessary, 
that  we  "  ask  according  to  God's  will" — for  such 
things  as  he  allows  us,  and  in  such  a  manner  as  he  re- 
quires us  to  ask.  Temporal  blessings  we  must  ask  with 
humble  submission  to  that  supieme  wisdom,  which 
alone  can  judge  what  is  best.  Spiritual  blessings  we 
must  solicit  with  the  strongest  importunity  ;  but  at  the 
same  time  with  a  concern  to  perform  the  conditions 
on  which  they  are  offered.  What  God  has  absolutely 
promised  he  will  certainly  bestow.  What  he  has 
promised  conditionally,  \\'\\\  follow  our  compliance 
with  the  conditions.  The  common  favors  of  his  prov- 
idence will  be  granted  in  such  time,  manner  and  meas- 
ure, as  his  wisdom  sees  most  suitable.  One  may  pray 
in  faith — in  a  fill  confidence  of  God's  power,  wisdom, 
mercy  and  faithfulness,  and  yet  feel  strong  doubts, 
whether  he  shall  receive  the  blessings  for  which  he 
prays  ;  because  he  is  jealous  of  his  own  heart,  and 
distrustful  of  his  own  wisdom.  A  penitent  has  an  un- 
doubting  reliance  on  God's  mercy  to  forgive  ;  but  this 
reliance  may  be  attended  with  a  painful  suspicion  of 
the  sincerity  of  his  own  repentance.  A  person  in  af- 
fliction may  pray  for  its  removal  with  a  strong  assur- 
ance of  God's  wisdom  to  discern,  and  readiness  to  do 
what  is  best  ;  and  yet  he  may  doubt  whcthrr  the  re- 
moval will  be  granted  ;    because  he  knows  himself  in- 


SjRJtf.  XVIIT.]         iry  Faith  in  Christ,  231 

competent  to  judge  what  his  own  safety,  the  j^ood  of 
others  and  the  glory  of  God's  name  may  require. 
Confidence  in  pra}  er  is  a  full  rehance  on  God  ;  but 
this  may  be  accompanied  with  a  humble  diffidence  of 
ourselves. 

IV.  VVe  are  farther  taught,  that  all  our  hope  of  suc- 
cess in  prayer  must  rc^t  upon  the  mediation  of  Jesus 
Christ.  *'  In  Christ  we  have  access  with  confidence, 
hy  the  faith  of  him,'*'* 

\\\  his  name  we  are  to  come  before  God ;  and  in  the 
virtue  of  his  atonement  and  intercession  we  may  hojiC 
for  acceptance.  As  the  only  begotten  Son,  he  is  in 
the  bosom  of  the  Father.  As  he  is  holy  and  without 
sin,  God  delights  in  him  and  hears  him  always.  As 
he  is  perfect  m  knowledge,  none  of  our  v/ants  can  es- 
cape hii  notice.  Having  taken  part  of  our  fiesh  and 
blood,  he  is  not  ashamed  to  c.  11  us  brethren.  Having 
been  tempted  in  all  points  as  we  are,  he  can  be  touch- 
ed with  the  feeling  of  our  infirmities.  Having  pur- 
chased by  his  blood  the  blessings  which  we  need,  he 
he  can  make  effectual  intercession.  As  he  is  a  media- 
tor ordaitied  of  God,  what  he  h?*s  done  and  still  is  do- 
ing for  us  will  be  accepted  in  our  behalf. 

*^'  Seeing  we  have  such  an  high  priest  over  the  house 
of  God,  we  may  draw  near  with  true  hearts  in  the  full 
assurance  of  faith." 

The  Apostle,  having  stated  to  the  Ephesians  their 
great  privileges  of  access  to  the  throne  of  grace,  teaches 
them,  what  improvement  they  ought  to  make  of  it, 
"  Wherefore  I  desire,  that  ye  faint  not  at  my  tribula- 
tions for  you." 

He  had  before  called  himself  "  a  prisoner  of  Christ 
for  them"  He  here  expresses  the  same  thought.  It 
was  for  them  that  he  suffered  his  present  bonds  and  af- 
flictions. These  were  the  consequences  of  his  preach- 
ing the  gospel  to  the  Gentiles,  and  of  his  acknowledg- 
ing them  as  fellow  citizens  with  the  Jews.  Fearing, 
lest  his  sufferings  in  the  cause  of  the  gospel  should  dis- 


£32         Freedom  of  Access  to  God      [Sekm.  XVIII. 

hearten  these  new  and  unexperienced  converts,  he  sets 
before  them  a  view  of  their  happy  security  under  the 
protection  of  divine  g  ace.  Dangers  indeed  were 
before  them  ;  but  what  had  they  to  fear,  who  had  bold- 
ness of  access  to  God,  with  confidence  by  the  faith  of 
Christ  ?  "  W^herefore,"  says  he,  "  I  desire  that  ye 
faint  not  at  my  tribulations,  which  is  your  glory. '"^ 

It  was  one  of  the  glories  ot  their  religion,  that  he 
who  preached  it  was  not  ashamed  to  suffer  for  it. 
His  constancy  and  zeal  were  an  unequivocal  evidence, 
that  he  believed  his  religion  to  be  true  and  important, 
and  a  decided  proof  of  its  efficacy  and  power  to  sup- 
port men  in  die  severest  trials.  He  wished  them  to 
consider,  that  they  had  not  received  a  religion  which 
the  teachers  of  it  were  afraid  to  maintain  ;  but  a  relig- 
ion which  inspired  them  with  courage  to  meet,  arjd 
with  patience  to  bear  every  evil  which  the  world  could 
threaten.  Though  the  Ephesians  were  expo^ed  lo  the 
same  afflictions  which  he  endured,  he  desired  them  not 
to  famt ;  for  the  faith  which  strengthened  him,  would 
sustain  them  ;  the  animating  principles.,  which  the 
gospel  afforded  to  him,  it  imparted  also  to  them  ;  and 
they,  as  well  as  he,  might  draw  near  to  Gc  d  w  ith  con- 
fidence, and  obtain  grace  to  help  in  time  of  need. 
Since  they  were  admitted  so  near  to  God — \\  ere  allow- 
ed such  free  intercourse  with  him — had  such  assur- 
ance of  his  attention  to  their  prayers  ;  he  hoped,  they 
would  neither  faint  at  the  tribulations,  which  they  saw 
in  him,  nor  at  those  w  hich  might  happen  to  them.  It 
was  their  glory,  that  they  had  received  the  gospel,  at  a 
time  when  it  was  attended  with  affliction  ;  and  it 
would  still  be  their  greater  glory,  if  they  should  hold 
the  beginning  of  their  confidence  stedfast  unto  the 
end. 


$IRM.  XVIII.]        fy  Fauh  in  Christ.  233 

REFLECTIONS. 

1.  In  the  Apostle  Paul  we  have  a  noble  example  of 
benevolence. 

He  was  joyful  in  his  tribulation,  finding  that  it  con- 
duced to  the  happiness  of  others.  He  upbraids  not  the 
Ephesians  with  the  troubles  which  he  endured  for 
them  :  He  rather  exhorts  diem  to  be  thereby  animat- 
ed to  constancy  in  the  faith.  He  speaks,  in  the  same 
kind  and  affectionate  terms  to  the  Philippians  ;  "  I 
would  have  you  understand,  that  the  thmgs  which  hap- 
pened to  me,  have  fallen  out  rather  unto  the  furtherance 
of  the  gospel.  And  many  of  the  brethren  in  the  Lord, 
waxing  confident  by  my  bonds,  are  much  mure  bold 
to  speak  the  word  Vvithout  fear.  It  ib  my  earnest  ex- 
pectation and  hope,  that  in  nothing  I  shall  be  asham- 
ed ;  but  that  with  all  boldness,  as  always,  so  now  also 
Christ  shall  be  magnified  in  my  body,  whether  it  be  by 
life  or  by  death.  If  I  be  offered  on  the  sacrifice  and 
service  of  your  faith,  I  joy  and  rejoice  with  you  all. 
For  the  same  cause  also  do  ye  joy  and  rejoice  with 
me." 

It  is  the  glory  of  the  religion  of  Jesus,  that,  where  it 
Comes  with  power,  it  enlarges  the  mind,  purifies  the 
affections,  subdues  the  passions,  sweetens  the  temper, 
softens  the  heart  to  sensibility  and  love,  and  excites  to 
every  good  work. 

2.  We  are  taught  that  new  converts  should  be  as« 
sisted  and  encouraged  in  religion. 

I  These  Ephesians,  who  but  lately  had  embraced  the 
I  gospel,  were  in  danger  of  fainting  under  the  tribula- 
I  tions  which  attended  it.  The  Aposde,  therefore, 
1  warned  them  of  the  trials  which  they  might  expect, 
j  and  fortified  their  minds  by  arguments  adapted  to  their 

case. 

They  who  enter  on  the  religious  life  must  sit  down 

and  count  the  cost.     They  must  form  their  good  res- 
I  Vol.  IIL  2  g 


234  Freedom  of  Ac  cm  to  God    [Serm.  XVIII. 

olutioas  with  an  apprehension  of  difficulty  before  them 
— with  a  sense  of  their  own  weakness — and  with  a 
humble  reliance  on  the  power  of  divine  grace.  Many 
set  out  in  the  Christian  course,  with  warm  zeal,  but 
with  litde  consideration.  Hence,  when  they  meet 
with  unlooked  for  opposition,  they  turn  back  and  walk 
no  more  in  it.  As  seed  sown  in  a  shallow  soil  sud- 
denly springs  up,  but,  under  the  scorching  beams  of 
the  sun,  withers  away  ;  so  they  who  hear  the  word  and 
receive  it  hastily,  may  discover  much  joy  at  first  ;  but 
when  tribulation  arises,  they  are  offended.  They  only 
bring  forth  fruit  with  patience,  who  receive  the  word 
and  understand  it,  and  so  cherish  it  in  the  heart,  that  it 
takes  deep  root. 

3.  We  farther  learn,  that  our  best  support  under  the 
troubles  of  the  world,  is  that  boldness  of  access  to 
God,  which  we.  enjoy  in  Christ  Jesus.  This  is  the 
argument  by  which  the  Apostle  persuades  the  Ephe- 
sians  not  to  iliint  at  the  sight  of  his  tribulations,  or  at 
the  apprehension  of  their  own.  As  Christians  have 
full  liberty  to  come  to  God — may  use  great  freedom 
of  speech  in  his  presence — may  express- all  their  de- 
sires— may  ask  all  that  they  need,  with  a  confidence 
that  he  hears  and  regards  tb.em  ;  What  occasion  have 
they  to  faint?  Vi'hat  danger  can  dismay  them  ?  What 
difficulty  discourage  them  ?  What  burden  depress 
them  ?  What  service  seem  too  hard  for  them  ? 
*'  When  I  am  wea^,  then  am  I  strong," — "  I  can  do 
all  thin2:s  throuech  Christ  who  strens^thens  me." 

4.  How  great  a  thing  it  is  to  pray  as  we  ought — Xo 
pray  in  such  a  manner,  that  we  can  truly  say,  "  We 
have  had  access  to  God  ?" 

Do  we  not  often  ask  we  know  not  what,  and  pray 
v/e  know  not  how  ?  How  much  distraction  is  there  in 
Gur  devotion  ?  How  cold  are  our  desires  ?  How  unin- 
fluencing  our  sense  of  the  Being  whom  we  address  ? 
How  often  do  wo.  bring  into  his  presence  impatience, 
discontent,  envy,  ill  will  and  other  disorderly  passions  ? 


Seem.  XVIII.]        by  Faith  in  Chrhu  235 

If  we  have  received,  or  think  we  have  received  an  in- 
jury, How  difficult  it  is  to  calm  the  tumult  of  the  mind, 
and  recover  that  serenity,  sweetness  and  benevolence 
of  heart,  which  are  necessary  to  prepare  us  for  com- 
munion with  God  ? — How  much  sin  is  mixed  with 
our  prayers  ?  We  have  need  to  pray,  that  our  prayers 
may  be  forgiven. 

5.  Let  the  grace  and  condescension  of  God  encour- 
age us,  unv/orthy  as  we  are,  to  come  often  into  his 
presence.  He  is  rich  in  mercy  to  them  who  call  upon 
him.  Oar  wants  are  great  and  numerous,  and  he  only 
can  supply  them.  Let  us  attend  to  our  wants,  and  we 
shall  find  matter  for  prayer — we  shall  know  what  to  say 
when  we  stand  before  him. 

How  astonishing  is  it,  that  so  many  contentedly  live 
strangers  to  God,  and  at  a  distance  from  him  ?  That, 
absorbed  in  the  pleasures  and  interests  of  the  world, 
they  neglect  the  favor  of  God,  and  the  privilege  of  con- 
versing with  him  ?  They  who  forsake  him,  forsake 
their  own  mercies.  As  for  us,  it  is  good  that  we 
should  draw  near  to  him  :  1  hey  who  are  far  from 
him,  perish. 


SERMON    XIX. 


Saints  end  Angels  one  Family, 


EPHESIANS  lii.  14,  ifr. 

For  this  cause  I  bow  my  knees  unto  the  Father  of  our  Lord 
Jesus  Christ,  of  nuhoin  the  whole  family  in  heaven  and  earth  it 
named. 

Jl  AUL,  in  the  preceding  verse,  expresses  his 
desire,  that  the  Ephesian  Christians  would  not  faint  at 
the  tribulations  which  /le  suffered  ;  but  rather  from  his 
example  would  take  courage  to  meet  all  the  trials  and 
dangers,  which  might  await  them  in  the  cause  of  re- 
ligion. Sensible  of  the  weakness  of  human  nature, 
and  its  aversion  to  sufferings,  he  fears  for  his  new  con- 
verts, lest,  in  those  persecuting  times,  some  should  re- 
nounce the  faith.  He  therefore  labors  to  fortify  their 
minds  by  proper  arguments,  that  they  might  not  be 
moved  from  the  hope  of  their  calling  ;  and  prays  that 
they  might  be  strengthened  by  the  grace  of  God  to 
constancy  and  perseverance  in  the  truth.  '*  For  this 
cause,"  saith  he  ;  i.  e.  because  of  the  tribulations 
which  attend  the  profession  of  the  gospel  ;  **  I  ^oio  my 
knees  unto  the  Father." 

As  "  bowing  the  knees"  was  a  common  token  of 
reverence  in  the  presence  of  superiors,  and  a  posture 
oflen  U5ed  in  prayer,  to  express  the  humility  and  en- 


Serm.  XIX.]  Saints  and  Angels  one  Family,        237 

gagedness  of  the  mind ;  so  the  Apostle,  by  this  phrase, 
inlQuA^  prayer  itself :  And  his  meaning  is,  "  For  this 
cause  I,  with  all  reverence  and  fervor  of  soul,  suppli- 
cate the  grace  of  God  to  strengthen  and  confirm  you 
in  the  religion  which  you  have  embraced  and  profess- 
ed." Thus  he  expresses  the  same  sentiment  in  his 
epistle  to  the  Colossians  ;  *'  For  this  cause  we  cease 
not  to  pray  for  you,  and  to  desire  that  ye  may  be  filled 
with  the  knowledge  of  God's  will,  strengthened  with 
might  by  his  Spirit  in  the  inner  man."  The  phrase 
suggests  to  us,  that  in  our  prayers  for  ourselves,  and 
intercessions  for  others,  we  should  bow  our  souls  be- 
fore God  with  deep  humility,  and  present  our  petitions 
with  collection  of  thought,  and  intenseness  of  desire. 

The  Apostle  tiddresses  the  great  God,  as,  "  the 
Father  of  our  Lord  Jesus  Christ, ^^ 

God  is  the  Father  of  all  creatures  :  He  by  his  pow- 
erful word  c^led  into  being  those  numerous  worlds 
which  are  scattered  through  the  immensity  of  space, 
Jlnd  has  given  existence  to  the  various  tribes  of  crea- 
tures which  inhabit  them. 

Mankind  are  God's  offspring  in  a  higher  sense  than 
inanimate  and  sensitive  creatures  :  He  is  the  Father  of 
their  Spirits,  and  his  inspiration  has  given  them  un- 
derstandmg. 

But  in  a  most  peculiar  sense  is  he  the  Father  of  our 
Lord  Jesus  Christ ;  who,  in  regard  of  his  divine  na- 
ture, is  called  the  image  of  the  invisible  God,  the 
brightness  of  his  glory,  and  the  similitude  of  his  per- 
son ;  and,  in  regard  of  his  human  nature,  is  called  the 
Son  of  God,  his  only  begotten,  and  his  beloved  Son  ; 
because  he  proceeded  and  came  forth  from  God  in 
such  a  manner,  as  no  other  being  ever  has  done. 

The  conception  of  Christ's  human  nature,  and  its 
union  with  the  divine,  though  mysteries  which  we 
cannot  explain,  may  yet  be  understood  as  far  as  relig- 
ion is  concerned  in  them.  In  general  we  are  instruct- 
ed, that  Christ  is  the  mediator  Txtvveen  God  and  men, 


238        Saints  and  Angels  one, Family,  [Serm.  XIX. 

and.  that  through  him  ^ve  must  draw  near  to  the  Fath- 
er. Innocent,  unoffending  creatures  may  approach 
him  as  their  Father  by  creation.  We  guilty  creatures 
must  come  to  him  through  his  only  begotten,  and  well 
beloved  Son.  We  must  look  to  him,  not  merely  as 
our  Father  ;  for  we  have  sinned,  and  are  no  more  wor- 
thy to  be  called  his  children  ;  but  especially  as  the 
Father  of  Jesus  our  Lord,  who  was  ordained  before  the 
found-ition  of  the  world,  and  was  manifested  in  these 
last  times  for  us,  that  by  him  we  might  believe  in  God. 

"  I  bow  my  knees  unto  the  Father  of  our  Lord  Je- 
sus Christ,  of  iiohom  the  i\j J lole  family  in  heaven  and 
^arth  is  named.'''* 

As  the  members  of  a  family  are  denominated  from 
the  head,  so  all  the  faithful  servants  of  God  are  repre- 
sented as  bearing  his  name.  Christ  says,  "  Him  that 
overcometh  will  I  make  a  pillar  in  the  temple  of  my 
God,  and  I  will  write  upon  him  the  name  of  my  Gody 
and  my  neiv  name^^^  i.  e.  the  Sou  of  God,  which  name 
Christ  had  neuly  assumed.  Under  the  Old  Testa- 
ment he  was  very  rarely  called  the  Son  of  God.  While 
he  appeared  in  the  flesh,  the  Son  of  Man ^  was  his  usual 
title.  After  his  resurrection  he  was  seldom  called  any 
more  by  this  name  ;  but  was  styled  the  Son  of  God, 
This  is  therefore  said  to  be  a  new  name  ;  and  this  is 
the  name  which  he  gives  to  true  believers.  The  whole 
body  of  Christ's  followers  are  distinguished,  as  having 
his  Father's  name  written  in  their  foreheads.  The 
meaning  is,  they  shall  be  denominated  x\\GS07isofGod; 
and  in  that  character  shall  be  openly  and  publicly  re- 
ceived. Christ's  new  name,  and  the  name  of  his 
Father,  mean  the  same,  even  the  sons  of  God  ;  and  by 
this  name  the  happiness  of  the  saints  in  heaven  is  often 
expressed.  *'  God  himself  shall  be  with  them,  and  be 
their  God,  and  they  shall  be  his  sons  and  daughters. 
They  shall  be  heirs  of  God,  ^niS  joint  heirs  with  Christ, 
and  shall  inherit  all  things." 


Serm.  XIX.]  Saints  and  Angels  one  Family,        239 

Believers  on  earth,  and  saints  and  angels  in  heaven, 
are  all  one  family.  They  are  servants  of  the  same 
Lord,  and  children  of  the  same  parent.  From  him  the 
whole  family  in  heaven  and  earth  is  named.  The 
saints  in  this  world  are  strangers  and  pilgrims.  They" 
have  here  no  continuing  city.  But  they  will  soon  be 
called  home  to  join  their  brethren  in  the  upper  world. 
They  are  here  training  up  for  heaven  ;  and  when  their 
course  of  discipline  is  finished,  they  will  be  received  to 
those  blessed  mansions,  which  Christ  has  prepared, 
and  into  which  those  have  entered  who  are  already 
dead  in  Christ. 

It  may  be  useful  to  contemplate  the  relation  be- 
tween believers  on  earth,  and  saints  and  angels  in 
Iieaven, 

1.  They  all  spring  from  the  same  common  parent. 
They  have  all  one  fatlier  ;  one  God  has  created  them. 
Angels  a-'e  an  order  of  beings  superior  to  men  ;  they 
are  endued  with  larger  powers,  and  raised  to  higher 
glory  :  Bat  still  they  are  dependent  creatures.  They 
owe  their  existence,  their  powers,  and  all  their  glory 
to  the  same  God,  to  whom  we  are  indebted  for  our  in- 
ferior station  in  the  scale  of  being. 

2.  The  family  in  heaven  and  earth  are  all  governed 
by  the  same  general  laws.  There  are  indeed  some 
laws  peculiar  to  the  present  state.  In  a  family  of  child- 
ren, the  younger  are  under  a  certain  discipline  suited 
to  their  tender  and  unexperienced  age.  So  the  saints 
in  this  world  are  under  tutors  and  governors  until  the 
time  appointed  of  the  Father.  But  the  main  substance 
of  religion  is  the  same,  both  in  heaven  and  in  earth. 
The  moral  kinc^dom  of  God  is  a  kino-dom  which  can- 
not  be  moved.  The  laws  of  it  are  immutable  ;  and 
they  are  all  suited  to  the  nature  anc'  condition  of  his 
subjects,  and  need  no  revision  or  amendment.  To 
love,  reverence,  worship  and  serve  the  Supreme  Lord, 
and  to  promote  the  glory  of  his  kingdom,  and  the  hap- 


240      Saints  and  Angels  one  Family.     [Serm.  XIX, 

piness  of  their  fellow  subjects,  are  obligations  common 
to  all  rational  and  moral  beings  in  heaven  and  in  earth. 

3.  As  children  of  the  same  family,  they  share  in  the 
same  pleasures  and  enjoyments.  The  glorified  spirits 
are  represented  as  surrounding  God's  throne,  and  pour- 
ing forth  in  his  presence  their  songs  of  adoration  and 
praise — as  celebrating  his  perfections  and  works,  the 
wonders  of  his  providence  toward  themselves  and  other 
beings,  and  especially  the  glories  of  his  grace  toward 
fallen  men.  The  saints  below  taste  a  sweetness  and 
delight  in  the  same  devout  and  pious  exercises.  *'  It 
is  good  to  sing  praises  to  the  Lord  :  It  is  pleasant, 
and  praise  is  comely."  The  angels  are  ministering 
spirits,  sent  forth  to  minister  to  the  heirs  of  salvation. 
They  are  highly  graiiiied  in  beholding  the  methods, 
and  in  serving  the  designs  of  divine  love  toward  our 
guilty  race.  When  the  Saviour  was  born,  heaven  was 
moved  with  joy  :  There  was  a  multitude  of  the  heaven- 
ly host,  who  came  down  to  earth,  and  sang,  "  Glory 
to  God  in  the  highest  ;  on  earth  peace  ;  good  will  to 
men."  True  Christians  here  below  partake  of  the 
same  benevolent  temper.  They  rejoice  in  the  good 
done,  and  in  the  opportunities  to  do  good  to  their  fel- 
low mortals.  There  is  joy  in  heaven,  when  a  sinner 
repents.  There  is  joy  in  the  church,  when  religion 
prevails,  and  sinners  are  converted  from  the  error  of 
their  ways. 

4.  As  among  the  members  of  a  family  there  is  usual- 
ly a  general  resemblance  of  features,  speech  and  man- 
ners, so  the  saints  above  and  below  have  the  same  gen- 
eral temper  ;  the  same  distinguishing  complexion. 

Man,  at  first,  was  made  little  lower  than  the  angels. 
He  bore  the  same  divine  image.  This  was  lost  by  the 
apostasy.  It  is  in  a  degree  restored  by  regeneration, 
which  renews  the  soul  after  the  image  of  God  in  right- 
eousness and  true  holiness.  This  image  will  be  per- 
fected in  heaven,  where  the  children  of  God  shall  be 
made  equal  to  the  angels— not,  indeed,  equal  in  the 


Serm.  XIX.]     Saints  and  Angels  one  Family,       241 

degree,  but  equal  in  the  integrity  of  the  moral  char- 
acter. 

There  are  belonging  to  the  Christian  temper  here, 
some  virtues  and  graces,  for  which  in  heaven  there 
,\vill  be  no  room  ;  such  as  penitence,  selfdenial,  tem- 
perance, forgiveness,  faith  and  hope.  But  the  main, 
governing  features  of  the  religious  temper,  are  the 
same  in  believers  here,  and  in  saints  and  angels  above ; 
such  as  love  and  gratitude  to  God,  benevolence  and 
goodness  to  fellow  creatures,  humility  in  their  views  of 
themselves,  and  cheerful  subjection  to  the  divine  will. 
In  heaven  charity  never  fails — God's  will  is  done  there 
— boasting  is  excluded — all  glory  is  given  to  God. 

5.  The  saints,  in  heaven  and  in  earth,  have  one 
common  interest.  In  this  respect  they  are  like  a  well 
regulated  family.  The  glory  of  God,  the  advancement 
of  religion,  and  the  promotion  of  the  general  happiness 
of  the  moral  world  are  the  objects  on  which  their  hearts 
are  placed.  When  the  Apostle  John  fell  down  before 
the  angel  who  shewed  him  the  things  relating  to  the 
church  of  God,  the  angel  said  to  him,  "  See  thou  do  it 
not,  for  I  am  thy  fellow  servant,  and  of  thy  brethren 
the  prophets,  and  of  them  who  keep  the  sayings  of  this 
book  ;  M'orship  God." 

6.  The  members  of  a  family,  however  diversified  in 
age,  condition,  abilities  and  improvements,  agree  in 
this,  that  they  look  to,  rely  upon,  and  are  guided  .by 
the  same  head.  It  is  so  in  God's  great  fimily.  Angels 
and  glorified  spirits  are  as  much  dependent  on  liim,  as 
are  the  saints  below.  They  have  their  being  in  him, . 
and  are  directed  by  him.  To  him  they  owe,  not  only 
their  natural  existence,  but  the  continuance  of  their  ho- 
ly and  happy  state. 

7.  They  are  all  objects  of  God's  love. 

In  a  virtuous  family,  there  are  different  measures  of 
virtue  in  the  different  members  ;  and  the  parent,  v/hilc 
he  loves  them  ail  approves  some  more  highly  than 
others.  So  it  is  in  this  large  family.  There  are  dif- 
VoL.  III.  2  H 


242      Saints  and  Angdh  one  Family*     [Serm.  XIX, 

ferent  degrees  of  goodness  in  the  saints  here.  The  best 
of  these  foil  below  the  measure  of  those  who  are  made 
perfect  in  heaven.  And  tlie  highest  human  saint  above 
must  be  inferior  to  the  angels,  who,  having  kept  their 
first  state,  have  been  in  continual  progress  from  their 
creation.  Consequently  some  of  God's  family  are 
more  excellent  and  amiable  in  his  sight  than  others. 
But  yet  he  loves  them  all.  The  smallest  measure  of 
grace  in  the  humble  believer  is  pleasing  to  God  ;  and 
every  work  and  service  which  he  performs  will  meet 
a  suitable  reward.  "  Whatsoever  good  thing  any  man 
does,  the  same  shall  he  receive  of  the  Lord,  whether 
he  be  bond  or  free."  He  who  only  gives  a  cup  of  cold 
water  to  a  needy  brother,  from  love  to  Christ,  shall  in 
no  wise  lose  his  reward.  The  saints  are  called  his 
treasure — his  jewels.  He  will  gather  them  to  himself. 
None  of  them  will  be  lost. 

8.  At  the  last  day,  all  the  saints,  these  who  are  now 
on  earth,  and  those  who  are  in  heaven,  will  meet  in 
God's  presence,  be  openly  acknowledged  as  his  chil- 
dren, and  admitted  to  dwell  together  in  his  house  for- 
ever. 

Heaven  is  remote  from  this  earth — remote  in  its  na- 
ture, if  not  in  its  situation.  The  saints  are  here  in  an 
evil  world — a  world  of  corruption,  temptation  and  sor- 
row. Into  heaven  nothing  enters  which  defiles  or  af- 
flicts. The  day  is  fast  approaching,  when  tlie  saints 
here,  will  rise  up  and  ascend  on  high,  to  meet  and  min- 
gle with  the  saints  above  ;  and  all  will  unite  together 
in  one  great  fomily,  never  to  be  dispersed.  The  Lord 
Jesus  will  be  revealed  from  heaven  with  his  mighty 
angels.  He  will  come  with  ten  thousands  of  his  saints. 
The  dead  in  Christ  will  be  raised  ;  they  who  are  alive 
and  remain  will  be  changed  ;  they  all  will  mount  up 
together  to  meet  the  Lord,  coming  with  his  numerous 
train,  in  the  air ;  and  thence  they  will  ever  be  with  the. 
Lord.. 


Serm.  XIX.]     Saints  and  Angeh  one  Family,       243 

We  have  seen,  in  what  respects  the  saints  in  heaven 
and  earth  constitute  one  family. 

Let  us  attend  to  the  reflections  which  this  subject 
suggests  to  us. 

1.  If  we  estimate  the  dignity  of  men  from  the  fami- 
lies with  which  they  are  connected,  how  honorable  is 
the  believer  ?  He  belongs  to  the  family  in  heaven.  He 
is  a  son  of  the  most  high  God.  He  is  a  fellow  serr 
vant  with  angels.  He  has  an  inheritance  with  the 
saints  in  glory.  He  has  a  possession  purchased  for 
him,  not  with  corruptible  things  as  silver  and  gold,  but 
V^ith  the  precious  blood  of  God's  beloved  Son.  He  has 
a  house  in  reserve  for  him,  which  is  builded,  prepared 
and  furnished,  not  by  human  hands,  but  by  a  divine 
power.  How  should  all  earthly  riches  and  honors  be 
despised  by  the  Christian,  who  is  born  to  such  noble 
prospects,  and  entitled  to  such  glorious  possessions  ? 
May  he  not  be  contented  in  poverty,  and  patient^in  ad- 
versity, when  he  believes,  that  heavenly  riches  and  ev- 
erlasting felicities  nearly  await  him,  and  that  his  present 
light  aiSictions,  which  are  but  for  a  moment,  are  work- 
ing for  him  a  far  more  exceeding,  and  eternal  weight 
of  glory  ! 

2.  We  see  our  obligations  to  mutual  condescension, 
peaceableness  and  love. 

The  family  in  heaven  are  all  of  one  heart,  and  one 
soul.  They  are  united  in  the  worship  and  service  of 
God,  and  in  the  designs  of  benevolence  toward  one 
another.  If  we  profess  to  belong  to  that  noble  family, 
let  us  learn  to  imitate  their  temper  and  manners. 
Let  us  love  one  another  with  a  pure  heart  fervently, 
and  keep  the  unity  of  the  Spirit  in  the  bond  of  peace. 
If  the  church  of  God  on  earth  is  one  family,  and  a  part 
of  the  great  family  which  is  in  heaven  ;  if  even  the  an- 
gels are  willing  to  be  ranked  with  the  saints  be- 
low,  as  members  of  the  same  household,  and  employ- 
ed as  fellow  servants  with  them,  and  even  as  minister- 
ing spirits  to  them  ;  how  unchristian,  how  unheavenly, 


24 i      Saints  and  Angels  one  Family.     [Serm.  XIX. 

are  pride,  contention,  disunion  and  separation  among 
professed  believers  !  How  contrary  are  such  tempers 
to  their  character  as  children  of  that  Father,  of  whom 
the  whole  family  in  heaven  and  earth  is  named  !  This 
is  a  thought  which  our  Apostle  often  suggests,  and 
which  meets  us  in  almost  every  paragraph  of  this  ex- 
cellent epistle. 

3.  If  we  are  God's  family,  how  careful  should  we  be 
to  attend  on  the  orders  of  his  house  ? 

Angels  and  saints  worship  God,  day  and  night,  in 
his  temple  above.  It  is  their  joy  to  come  into  his  pres- 
ence, bow  themselves  before  him,  receive  and  execute 
his  commands,  and  celebrate  his  perfections  and  works. 
Let  us  here  imitate  their  zeal,  devotion  and  piety,  that 
we  may  be  better  prepared  to  join  with  them  hereaf- 
ter, they  who  contemptuously  forsake  the  worship, 
and  carelessly  neglect  the  ordiiiances  of  God's  house, 
absurdly  profess  to  be  the  children  of  the  Father  of  our  \ 
Lord  Jesus  Christ,  of  whom  the  whole  family  in  heav- 
en and  earth  is  named. 

4.  Let  those  ^vho  are  not  of  this  family  be  solicitous 
to  obtain  a  place  in  it. 

Unless  you  become  members  of  it  here  on  earth, 
you  cannot  expect  admission  into  it  in  heaven.  The 
door  of  God's  house  is  now  open.  He  sends  forth  his 
servants  to  compel  you  to  come  in,  that  his  house  may 
be  filled.  But  know  this  door  will  not  stand  open  al- 
ways. When,  by  the  order  of  the  master  of  the  house, 
the  door  shall  be  shut,  you  will  in  vain  stand  without 
and  knock  at  the  door,  saying,  *'  Lord,  Lord,  open  to 
us  ;"  for  he  will  answer,  "  1  know  you  not  whence 
you  are. 

While  you  live  in  the  indulgence  of  your  sins,  you 
are  far  from  God ;  you  have  no  portion  in  the  blessings 
designed  for  his  family.  You  must  be  renewed  in  the 
spirit  of  your  mind,  before  you  can  become  fellow 
citizens  with  the  saints,  and  of  the  household  of  God, 
and  be  incorporated  with  his  family  in  heaven.     He 


Serm.  XIX.]     Saints  and  Angels  one  Family,      245 

now  invites  you  to  come  in,  and  take  a  place  among 
his  children.  Those  who  come  he  will  graciously  re- 
ceive, and  freely  love.  But  if  you  spurn  this  kind  in- 
vitation, and  choose  still  to  remain  in  the  society  of  the 
ungodly,  you  will  forever  be  excluded  fi'om  the  fellow- 
ship of  saints  and  angels,  and  finally  be  turned  over  in- 
to the  place  prepared,  in  God's  justice,  for  the  punish- 
ment of  rebellious  spirits. 

5.  Let  such  as  profess  to  be  of  God's  family,  walk 
as  becomes  so  honorable  a  relation. 

Let  them  emulate  the  temper  of  the  blessed  above, 
and  aspire  to  that  perfection,  which  makes  them  bles- 
sed. Let  them  seek  a  nearer  conformity  to,  and  clos- 
er union  with  the  branch  of  their  family,  which  is  al- 
ready in  heaven.  And  let  them  daily  bow  their  knees 
to  him,  of  v/hom  the  whole  family  in  heaven  and  earth 
is  named,  *'  That  he  would  grant  them  to  be  strength- 
ened with  might  by  his  Spirit  in  the  inner  man,  that 
Christ  may  dwell  in  their  hearts  by  faith,  and  that,  be- 
ing rooted  and  grounded  in  love,  they  may  be  able  to 
comprehend  with  all  saints,  what  is  the  breadth,  and 
length,  and  depth,  and  height,  and  to  knov/  the  love 
of  Christ,  which  passeth  knowledge,  and  may  be  fil- 
led v/ith  all  the  fulness  of  God." 


SERMON  XX. 


€hrlst  dwelling  in  the  Saints  ;    and  the  boundless  di- 
mensions of  his  Lo=ve  to  them. 


EPHESIANS  iii.   14-19. 

■I^or  this  cause  I  bow  ?nij  knees  unto  the  Father  of  our  Lord  Jesut 

Christ — —  that  he  would  grant  you^  according  to  the 

riches  of  his  glory,  to  be  strengthened  with  might  by  his  Sfiirit  i?i 
the  inner  vian  ;  that  Christ  may  dwell  in  your  hearts  by  faith  ; 
that  ye,  being  rooted  end  grounded  in  love,  may  be  able  to  com- 
prehend with  all  saints,  what  is  the  breadth,  and  length,  and 
depth,  and  height,  and  to  know  the  love  of  Christ  which  passeth 
knowledge,  and  that  ye  may  be  filed  with  all  the  fulness  of  God, 

1  HE  Apostle,  now  in  bonds,  for  the  gospel, 
was  concerned  for  his  new  converts  in  Ephesus,  lest, 
disheartened  by  the  persecutions  which  had  befallen 
himy  and  which  threatened  them,  they  should  turn 
away  from  the  faith  :  He  cautions  them,  that  they  faint 
not  at  his  tribulations  ;  and,  for  their  encouragement, 
he  tells  them,  that  he  remembered  them  in  his  prayers, 
and  bowed  his  knees  unto  the  Father  of  our  Lord  Jesus 
Christ  in  their  behalf.  The  things  which  he  princi- 
pally requested  for  them,  are  related  in  the  words 
which  have  just  been  read  ;  That  they  might  be 
strengthened  in  the  inner  man — that  Christ  might  dwell 
in  their  hearts — tliat  they  might  be  rooted  and  ground- 
ed in  love — that  they  might  comprehend  the  love  of 


Serm.  XX.]      Christ  dwelling  in  the  Saints.        24T 

Christ  which  passeth  knowledge — and  that  they  might 
be  filled  with  ail  the  fulness  of  God. 

These  things  will  be  the  subject  of  our  present  me- 
ditations. And  while  we  contemplate  the  blessings 
which  Paul  sought  for  the  Ephesians,  let  us  seek  the 
same  for  ourselves. 

I.  He  prays,  that  "  God  would  grant  them,  accord- 
ing to  the  riches  of  his  glory,  to  be  strengthened  with 
might  by  his  Spirit  in  the  inner  man.'* 

It  was  not  bodily  strength,  civil  power  or  worldly 
distinction,  which  the  Apostle  requested  for  these 
Christians  ;  it  was  something  far  more  desirable  : — 
It  was  the  strength,  which  belongs  to  the  inner  man— 
which  comes  from  God's  Spirit — which  is  granted  ac- 
cording to  the  riches  of  his  glory. 

It  was  the  grace  of  fortitude  and  patience,  that  they 
might  persevere  in  religion,  whatever  dangers  and 
difficulties  should  meet  them.  Thus  our  Apostle 
prays  for  the  Colossians,  "  that  they  may  be  strength- 
ened with  all  might,  according  to  God's  glorious  pow- 
er, unto  all  patience  and  longsuffering  with  joy  fulness.'* 

Christians,  weak  in  themselves,  need  the  power  of 
Christ  to  rest  upon  them.  In  the  course  of  the  relig- 
ious life,  they  are  exposed  to  dangerous  temptations,^ 
exercised  with  great  afflictions,  and  called  to  difficult 
services.  In  such  cases  they  have  peculiar  need  of 
strength  in  the  inner  man. 

We  are  to  obtain  this  strength  by  "  bowing  the 
knee  to  the  Father  of  our  Lord  Jesus  Christ."  If  it 
comes  from  his  Spirit  and  from  the  riches  of  his  glory, 
we  must  trust  in  him  and  look  to  him  for  it.  That  we 
may  hope  and  ask  with  greater  confidence,  we  should 
contemplate  his  wisdom,  goodness,  power  and  faithful- 
ness, our  past  experience  of  his  care  and  love,  and  es- 
pecially his  wonderful  grace  displayed  in  the  gospel 
dispensation. 

That  we  may  obtain  a  supply  of  strength,  we  must 
watch  over  our  hearts,  shun  known  temptations,  avoid 


248       Christ  diveUing  in  the  Saints.        [Serm.  XX. 

foreseen  dangers,  and  mortify  those  lusts  which  war 
against  the  soul.  And  that  we  may  know  how  to  suit 
our  prayers  to  our  wants,  we  must  be  conversant  with 
ourselves,  and  gain  an  intimate  acquaintance  with  our 
spiritual  state.  The  better  we  know  ourselves,  the 
better  we  can  judge  what  to  pray  for,  the  more  we 
shall  abound  in  matter  of  prayer,  and  the  more  easily 
we  shall  pour  out  our  heart's  before  God.  Our  barren- 
ness and  deadness  in  prayer  are  greatly  owing  to  our 
ignorance  of,  and  inattention  to  ourselves. 

II.  The  next  thing  which  Paul  requests  for  the  E- 
phesians  is,  that  *'  Christ  may  dwell  in  their  hearts  by 
faith."  The  same  sentiment  he  expresses  in  his  ex- 
hortation to  the  Coloasians.  "  As  ye  have  received 
Christ  Jesus  the  Lord,  so  walk  ye  in  him,  built  up 
in  him,  and  established  in  the  faith  as  ye  have  been 
taught." 

The  phrase  of  '*  Christ's  being  in  us,"  is  often  used 
to  express  our  conformity  to  him.  He  is  then  in  us, 
when  his  word  takes  possession  of  our  hearts  and  gov- 
erns our  lives  ;  and  when,  having  the  same  mind  as 
was  in  him,  we  walk  as  he  walked. 

The  phrase  of  "  Christ's  dwell'mg  in  us,"  imports 
constancy  and  persc'verance.  They  only,  in  whom  his 
word  abides,  are  his  real  disciples. 

As  we  become  united  to  Christ  by  iaith,  so  by  faith 
he  dwells  in  our  hearts.  "  The  just  live  by  faith." 
That  we  may  steadily  maintain  our  obedience  to  his 
laws  and  our  imitation  of  his  character,  we  must  walk 
by  faith  in  his  grace  and  power.  The  Apostle  says, 
"  I  am  crucified  with  Christ,  nevertheless  I  live  ;  yet 
not  I,  but  Christ  liveth  in  me  ;  and  the  life,  which  I 
live  in  the  flesh,  I  live  by  the  faith  of  the  Son  of  God, 
who  loved  me  and  gave  himself  for  me." — "  His  word 
works  eftectually  in  them  who  believe." — "  The  word 
preached  will  not  profit  unless  it  be  mixed  with  faith 
in  them  who  hear  it." 


Sehm.  XX/]     Christ  dwelling  in  the  Saints.         lA^ 

To  judge  whether  we  are  accepted  of  God,  we  must 
inquire  whether  Christ  dwells  in  us — whether  we  are 
conformed  to  his  character,  influenced  by  his  doctrines, 
and  governed  by  his  precepts.  The  reality  of  our  faith 
is  best  proved  by  our  constancy  in  the  love  and  prac- 
tice of  religion.  It  is  not  safe  to  conclude  that  we  are 
justified  unto  life,  before  we  .have  time  to  inquire 
whether  Christ  thus  dwells  in  our  hearts  by  faith. 
There  is  nothing  more  contrary  to  the  instructions  and 
«  cautions  of  the  gospel,  than  strong  and  bold  conclusions 
in  our  own  favor,  before  we  have  the  evidence  which 
arises  from  the  efficacy  of  faith  in  purifying  the  heart. 
It  is  the  work  of  faith,  the  labor  of  love,  th^  patience  of 
hope,  and  the  fruit  of  godly  sorrow,  which  manifest 
the  existence  of  these  graces  in  the  soul. 

III.  The  Apostle  prays,  that  the  Ephesian  Chris- 
tians  "  may  be  rooted  and  grounded  in  love." 

By  love  he  doubtless  intends  love  to  Christ,  who  is 
the  object  mentioned  immediately  before  and  after. 
Love  to  Christ  is  one  of  the  great  principles  of  relig- 
ion. If  any  man  love  not  our  Lord  Jesus  Christ,  he  is 
pronounced  accursed.  But  grace  is  promised  to  them, 
who  love  him  in  sincerity. 

This  love  is  not  merely  an  emotion  of  the  heart  on  a 
view  of  the  great  things  which  Christ  has  done  and 
suffered  :  It  is  a  temper  in  the  soul  leading  us  to  ap- 
prove of  him,  delight  in  him,  and  cleave  to  him  in  his 
whole  character,  as  a  teacher,  ruler  and  redeemer.  It 
includes  a  love  of  his  example,  doctrines  and  precepts, 
as  well  as  gratitude  for  his  mediation,  and  rejoicing  in 
the  hope  of  his  salvation. 

True  love  to  Christ  is  Supreme  ;  it  surpasses  all 
earthly  affections.  He  has  said,  "  whosoever  loveth 
son  or  daughter  more  than  me,  is  not  worthy  of  me." 
The  genuine  effect  of  this  love  is  obedience.  "  If  ye 
love  me,"  says  our  Lord,  "  keep  my  commandments." 
— "  Ye  are  my  friends,  if  ye  dci  whatsoever  I  have 
commanded  you." 
Vol.   III.  2  r. 


250         Christ  dwelling  in  the  Saints,      [Serm.  XXIi. 

Where  love  to  Christ  reigns,  there  will  be  a  hatred 
of  sin  and  watchfulness  against  it.  "  They  who  ara 
Christ's  have  crucified  the  flesh."  There  will  be  a 
high  admiration  of,  and  ready  compliance  with  the  way 
of  salvation  through  him.  The  believer  "  counts  all 
things  but  loss  for  the  excellency  of  the  knowledge  of 
Christ,  and  suffers  the  loss  of  all  things  to  win  him." 
There  will  be  a  concern  to  promote  his  honor  and  in- 
terest in  the  world.  Peter  was  to  testifv  his  love  to 
his  Lord  by  feeding  his  flock. 

Christians  are  to  be  "  rooted  and  grounded  in  love.'* 
True  love  is  rooted  in  the  heart.  It  is  an  habitual  tem- 
per discovering  itself  in  the  fruits  of  holiness.  Where 
this  love  is  rooted,  there  is  an  acquaintance  with  the  re- 
ligion of  Christ,  a  settled  belief  of  its  divinity,  and  a 
high  esteem  of  its  excellence  and  importance  ;  and  this 
love  will  be  accompanied  with  a  steady  resolution  to 
abide  in  the  doctrine  of  Christ,  whatever  dangers  may 
attend  it.  He  only  who  cleaves  to  the  Lord  with 
purpose  of  heart,  can  be  said  to  be  rooted  and  ground- 
ed in  love. 

Imagine  not,  tliat  love  to  Christ  is  a  mere  sensitive 
affection,  like  that  which  we  sometimes  feel  toward  nat- 
ural objects  ;  or  that  it  is  a  transient  emotion  excited 
merely  by  a  view  of  Christ,  as  a  man  suff'ering  unjustly 
from  the  hands  of  cruel  enemies  ;  or  only  a  delightful 
sensation  arising  from  an  apprehension  of  him  as  one 
who  loves  us  and  is  ready  to  save  us.  Such  feelings 
are  no  more  than  what  wicked  men  may  have  under 
certain  circumstances.  Tiiey  come  far  short  of  that 
love  which  the  gospel  requires.  This  is  nothing  less 
than  a  love  of  Christ's  complete  character — a  love  of 
his  whole  gospel — a  love  of  the  way  in  \a  hich  salvation 
is  oflfered.  It  is  a  holy  temper  corresponding  with  the 
holy  nature  of  its  object.  It  is  a  sj)iritual  affection 
toward  Christ  viewed  as  a  spiritual  Saviour.  Its  fruits 
are  love  to  good  men — imitation  of  Christ's  example 
-—obedience  to  his  commands — attendance  on  his  in- 


S£RM.  XX.]      Christ  dojeUing  in  the  Saints,         254. 

stitutions — zeal  for  his  honor — and  diligence  in  his 
service. 

IV.  Another  petition  for  these  Ephesian  converts  is 
"  that  they  niay  be  able  to  comprehend  with  all  saints, 
what  is  the  breadth,  and  length,  and  depth,  and  height, 
and  to  know  the  love  of  Christ,  which  passeth  knowl- 
edge." 

All  that  Christ  has  doi>e  and  suffered  in  our  cause, 
is  in  no  degree  the  effect  of  our  desert,  but  wholly  the 
fruit  of  his  own  pure  benevolence.  "  He  loued  us  and 
gave  himself  for  us." — "  Hereby  perceive  we  his  love^ 
because  he  laid  down  his  life  for  our  sakes." 

This  love  passes  our  knowledge;  it  exceeds  our 
comprehension  ;  but  there  is  a  sense  in  which  we  may 
know  it,  and  should  endeavor,  with  all  saints,  more  and 
more  to  comprehend  it. 

1.  The  love  of  Christ  passeth  knowledge. 

It  passes  all  known  exainples  of  love.  The  prophet, 
speaking  of  the  love  of  God  manifested  in  the  forgive- 
ness of  sinners,  says,  "  His  ways  are  not  as  our  ways, 
Ror  his  thoughts  as  our  thoughts  :  But  as  the  heav- 
ens are  higher  than  the  earth,  so  are  his  ways  higher 
than  our  ways,  and  his  thoughts  than  our  thoughts." 

Great  instances  of  goodness  have  now  and  then  been 
known  among  men.  The  parent  for  his  children — 
one  friend  for  another  has  done  and  suffered  much. 
The  parent  who  is  evil  can  give  good  things  to  his 
children.  For  a  good  man  peradventurc  some  would 
-dare  to  die.  This,  however,  is  the  highest  exertion  of 
human  love,  that  a  man  lay  down  his  life  for  his  friend. 
But  the  love  of  Christ  far  exceeds  this  :  He  has  com- 
mended his  love  toward  us,  in  that,  while  we  were  sin- 
ners and  enemies,  he  died  for  us." 

This  love  passes  our  comprehension.  We  may  have 
a  just  conception  of  it  ;  but  we  cannot  comprehend  its 
dimensions:  The  Apostle  speaks  of  the  breadth,  and 
length,  and  depth,  and  height  of  the  love  of  Christ 
which  passeth  knowledge." 


252  Christ  dwelling  in  the  Saints.     [Serm.  XX, 

It  passes  knowledge  in  respect  of  its  breadth,  or  ex- 
tent. It,  in  some  respects,  extends  to  the  whole  world 
— to  all  nations  in  all  ages,  from  Adam  down  to  the 
close  of  the  human  succession.  The  benefits  which 
it  has  procured,  are  offered  to  all  on  the  same  terms, 
without  any  distinction.  They  arc  not  confined  to  this 
or  that  people,  or  to  this  or  that  period,  or  to  any  par- 
ticular description  or  character  ;  but  are  to  all,  and  up- 
on all  them  who  believe,  whether  Jews  or  Gentiles, 
male  or  female,  bond  or  free,  young  or  old,  great  sin- 
ners or  small  ;    and  there  is  no  difference. 

Yea  ;  this  love  extends,  not  only  to  men,  but  to  an- 
gels, who  look  with  pleasure  into  the  wonders  of  re- 
demption, and  learn  from  the  church  the  manifold  wis- 
dom of  God.  All  things,  which  are  in  heaven  and 
in  earth,  are  to  be  gathered  together  in  Christ  and  to 
become  one  family.  Hence  the  angels  are  represented 
as  joining  with  the  elders  in  this  song  of  praise  to  the 
Lamb.  "  Thou  art  worthy- — for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood — ." 

How  vast  is  the  breadth  of  Christ's  love  !  What 
myriads  of  the  human  race,  in  the  long  succession 
from  the  first  to  the  last  generation  of  mortals,  will  be 
made  partakers  of  it  ?  Many  indeed  will  perish,  but 
the  nations  of  them  who  are  saved,  will  be  such  multi- 
tudes as  no  man  can  number.  And  besides  these, 
there  is  an  innumerable  company  of  angels— ten  thou- 
sand times  ten  thousand,  and  thousands  of  thousands, 
who  worship  the  Redeemer  and  give  honor  to  his 
name. 

The  love  of  Christ  passes  knowledge,  in  respect  of 
its  length.  It  is  an  eijerlasting  love.  Believers  are 
chosen  of  God  in  him  before  all  ages,  that  they  might 
be  holy  and  without  blame  before  him  in  love.  He, 
from  the  days  of  eternity,  entered  into  a  covenant  of 
peace  with  God,  in  which  he  engaged  to  make  his  soul 
an  offering  for  sin,  and  received  a  promise,  that  he 
should  see   his   seed,  and   the  pleasure  of  the   Lord 


Serm.  XX.]      Christ  dwelling  in  the  Saints.        25S 

should  prosper  in  his  hands.  This  engagement  he,  in 
the  fulness  of  time,  executed,  by  assuming  our  flesh 
and  bearing  our  sins  on  the  cross.  The  salvation 
which  his  death  has  purchased  for  believers  is  an  ever- 
lasting salvation.  As  his  thoughts  of  love  were  from 
eternity,  so  the  effects  of  his  love  w^ill  last  to  eternity. 

The  depth  of  Christ's  love  passes  knowledge.  In 
his  unbounded  compassion  to  our  race,  he  laid  aside 
his  divine  form — his  heavenly  glory — made  himself  of 
no  reputation — took  on  him  tlie  fashion  of  a  man — the 
form  of  a  servant — and  humbled  himself  to  death,  even 
the  death  of  the  cross.  Can  we  conceive  what  he  suf- 
fered for  our  sakes,  when  his  soul  was  filled  witli  sor- 
row, his  frame  convulsed  with  pain,  his  sweat  like 
drops  of  blood,  his  limbs  distended  on  the  tree,  his 
hands  and  feet  nierced  with  nails,  and  his  side  with  a 
spear,  and  his  voice  raised  to  heaven  in  this  strong  and 
bitter  ciy,  *'  My  God,  my  God,  why  hast  thou  forsaken 
me  ?"  O  the  depth  of  that  love  which  brought  the  Son 
of  God  from  heaven  to  such  a  depth  of  humiliation  and 
distress  !  Again  :  The  height  of  Christ's  love  passes 
knowledge.  Being  exalted  to  the  highest  heavens,  he 
employs  himself  in  works  of  love  and  grace.  He  in- 
tercedes for  them  who  come  to  God  in  his  name — he 
dispenses  the  heavenly  gifts  which  he  has  received  for 
men — he  watches  over  his  church,  and  sheds  down  his 
gracious  influence  for  her  preservation  and  increase. 

His  love  passes  knowledge,  as  the  benefits  which  it 
has  procured  exceed  all  human  estimation.  The  Apos- 
tle preached  "  the  unsearchable  riches  of  Christ." 
Who  can  coiiceive  the  value  of  that  pardon,  the  worth 
of  that  salvation,  and  the  glory  of  that  inheritance, 
which  he  has  purcliased  for  the  saints  ?  Being  justified 
by  faith,  we  have  peace  with  God  through  our  Lord 
Jesus  Christ."  This  "  peace  of  God  passeth  all  un- 
derstanding."— "  Eye  hath  not  seen,  nor  car  heard, 
neither  have  entered  into  the  hearts  of  men  the  things 
which  God  hath  prepared  for  them  that  love  him." 


'254  Christ  dwelling  in  the  Saints,    [Serm.  XX. 

2.  Though  the  love  of  Christ  passeth  knowledge, 
yet  there  is  a  sense  in  which  it  is  known  to  the  saints^ 

They  have  a  thankful  and  admiring  knowledge  of 
that  love,  which  moved  so  glorious  a  person  to  humble 
himself  so  low,  and  to  do  and  suffer  so  much  for  crea- 
tures so  worthless— so  guilty.  When  they  consider 
the  heavens,  the  work  of  his  fingers,  the  moon  and  stars 
which  he  has  ordained,  they  say  with  David,  "  What 
is  man  that  thou  art  mindful  of  him,  or  the  son  of  man 
that  thou  visitest  him  ?" 

They  have  an  experimental  knowledge  of  his  love. 
They  not  only  view  it  as  a  subject  of  pleasing  contem- 
plation, but  feel  the  power  of  it  on  their  hearts.  By  the 
love  of  Christ  they  have  been  made  partakers  of  the 
renewing  influences  of  the  Spirit,  wrought  to  the  tem- 
per of  the  gospel,  and  interested  in  its  blessings.  The 
Apostle  says,  "  We  were  sometimes  foolish,  disobe- 
dient, deceived,  serving  divers  lusts  and  pleasures,  liv- 
ing in  malice  and  envy,  hateful  and  hating  one  anoth- 
er :  But  after  the  kindness  2Lnd  lo've  of  God  our  S amour 
toward  man  appeared,  not  by  works  of  righteousness 
which  we  have  done,  but  according  to  his  mercy  he 
saved  us,  by  the  washing  of  regeneration  and  renewing 
of  the  Holy  .Ghost,  which  he  has  shed  on  us  abundant- 
ly through  Jesus  Christ,  that,  being  justified  by  his 
grace,  M-e  might  be  made  heirs  according  to  the  hope 
of  eternal  life." 

Believers  have  an  influential  knowledge  of  Christ's 
Sove.  The  Apostle  says,  "  The  love  of  Christ  con- 
straineth  us,  because  we  thus  judge,  that  if  one  died 
for  all,  then  were  all  dead  ;  and  that  he  died  for  all, 
that  they,  which  live,  should  not  henceforth  live  un- 
to themselves,  but  unto  him  that  died  and  rose 
asrain." 

The  saints  have  an  assimilating  knowledge  of  their 
Saviour's  love.  Though  they  cannot  comprehend  the  di- 
mensions of  his  love,  yet  they  are,  in  a  measure,  posses- 
sed of  the  same  kind  of  love.  They  arc,  us  he  was.  meek. 


SxRM.  XX.]     Chrht  dwelling  in  the  Saints,        25S 

gentle,  patient  and  ready  to  forgive.  They  have  learnt 
of  him,  to  love  their  enemies,  to  pray  for  those  who 
despitefully  use  them,  to  bless  them  that  curse,  to 
bear  revilings  without  returning  tliem,  to  condescend 
to  men  of  low  estate,  to  pity  the  distressed,  and  do 
good  as  there  is  occasion.  This  is  Christ's  command 
to  bis  disciples,  "  Love  one  another,  as  I  have  loved 
you." 

The  Apostle's  prayer  for  the  Ephesians  was,  that 
"they  might  be  ^/r^/zg-r/z^w^r/ to  comprehend  the  love 
of  Christ." 

This  is  an  inexhaustible  subject.  The  riches  of  it 
are  unsearchable.  We  may  dwell  upon  it  with  fresh 
entertainment  and  increasing  pleasure  while  we  live  : 
Yea,  eternity  will  not  wear  out  the  theme.  This  is 
the  song  of  the  saints  in  heaven.  "  Unto  him  who  loij- 
ed  us,  and  washed  us  from  our  sins  in  his  blood,  be 
glory  and  dominion  for  ever  and  ever." 

Let  us  labor  for  a  greater  experimental  knowledge 
of  his  love.  If  we  are  in  a  state  of  sin,  let  us  seek  from 
him  that  grace  which  is  necessary  to  renew  us  in 
knowledge  after  his  holy  character.  If  we  are  in  doubt 
concerning  our  interest  in  his  love,  let  us  not  rest,  till 
he  is  formed  in  us.  If  we  find  that  he  dwells  in  our 
hearts  by  faith,  let  us  grow  up  in  all  things  into  him, 
and  aspire  to  the  measure  of  his  divine  fulness.  This 
leads  us  to  observe, 

V.  The  Apostle  prays,  that  the  Ephesians  "  might 
be  filled  with  all  the  fulness  of  God."  His  meaning  is, 
that  they  might  have  such  a  supply  of  divine  influence, 
as  would  cause  them  to  abound  in  knowledge,  faith^ 
love,  and  all  virtues  and  good  works.  He  prays,  in 
like  manner,  for  the  Colossians,  "  that  they  might  be 
filled  with  the  knowledge  of  God's  will  in  all  wisdom 
and  spiritual  understanding,  and  might  walk  worthy  of 
the  Lord  to  all  pleasing,  being  fruitful  in  every  good 
work,  increasing  in  the  knowledge  of  God — and 
that  their  hearts  might  be  comforted,  being  knit  to- 


256  Christ  dwelling  in  the  Saints.    [Serm.  XX. 

gether  In  love,  and  to  all  riches  of  the  full  assurance  of 
unijerstanding."  And  for  the  Philippians,  *'  that  God^ 
who  had  begun  a  good  work  in  them,  would  perform 
it  to  the  day  of  Christ ;  and  that  tliey  might  abound 
more  and  more  in  love  and  in  knowledge,  being  filled 
with  the  fruits  of  righteousness.'* 

From  these  petitions  we  see,  that,  "  by  the  fulness 
of  God,"  the  Apostle  intends  such  a  rich  supply  of 
the  grace  of  God,  that  they  might  be  able  to  persevere 
in  the  faith  and  practice  of  religion,  to  increase  and 
abound  more  and  more  in  the  virtues  and  works  of  the 
gospel,  and  to  obtain  a  more  full  assurance  of  their 
title  to  heavenly  glory. 

We  learn  then  that  Christians  are  not  to  content 
themselves  with  their  present  attainments,  but  to  as- 
pire after  greater  eminence  in  their  holy  character,  and 
nearer  approaches  to  heavenly  perfection.  In  imita- 
tation  of  Paul's  example,  they  must  *'  forget  the  things 
which  are  behind,  and  reach  forward  to  the  things 
which  are  before,  pressing  toward  the  mark  for  the 
prize  of  the  high  calling  of  God  in  Christ  Jesus." 
They  must  never  indulge  an  imagination,  that  they 
have  acquired  as  much  holiness,  or  done  as  much  ser- 
vice as  is  needful ;  but,  deeply  humbled  under  a  sense 
of  their  great  imperfections  and  remaining  corruptions, 
the  poorness  of  their  services,  and  their  defects  in  duty, 
they  must  daily  renew  their  application  to  God's  mercy 
for  the  pardon  of  their  sins,  and  to  his  grace  for  their 
assistance  in  the  religious  life.  Their  desires  must 
not  stop  short  of  that  which  the  Apostle  asked  for  his 
converts,  that  they  may  be  strengthened  by  the  spirit 
in  the  inner  man — may  have  Christ  dwelling  in  their  jt 
hearts — may  be  rooted  and  grounded  in  love — may  T? 
know  the  love  of  Christ  which  passeth  knowledge,  and 
may  be  filled  with  all  the  fullness  of  God. 


SERMON    XXI. 


God  able  to  do  for  us  far  more  than  Vie  ask  or  think* 


EPHESIANS  in.  80,  SI. 

JVow  unto  him  that  is  able  to  do  exceeding  abundantly  above  all 
that  ive  ask  or  think^  according  to  the  fionver  that  worketh  in  usy 
unto  him  be  glory  in  the  church  by  Jesus  Christy  throughout  all 
ages,  -world  without  end.     Amen. 

In  the  six  preceding  verses  the  Apostle  informs 
the  Ephesians,  what  blessings  are  requested  for  them. 
He  bowed  his  knees  in  prayer  unto  the  Father  of  Jesus 
Christ,  of  whom  the  whole  family  in  heaven  and  earth 
is  named,  that  he  would  grant  them  to  be  strengthened 
with  might,by  his  Spirit  in  the  inner  man — that  Christ 
might  dwell  in  their  hearts  by  faith — that  they  might 
be  rooted  and  grounded  in  love — that  they  might  be 
able  to  comprehend  with  all  saints,  the  vast  dimensions 
of  Christ's  love  to  them — and  that  they  might  be  filled 
with  all  needful  supplies  of  the  grace  of  God.     While 
he  meditates  on  the  breadth  and  length,  the  depth  and 
height  of  the  love  of  Christ,  and  on  those  full  supplies 
of  grace,  which  flow  to  saints  from  the  divine  fountain, 
he  breaks  forth  into  the  devout  doxology,  which  I 
have  now  read.     In  this,  he  first  acknowledges  the  in- 
finite power  of  God  to  do  for  us  far  beyond  our  peti* 
Vol.  IIJ.  2  k 


258  The  Beneficence  of  God,        [Serm.  XXI. 

tions  or  thoughts  :  And  then  he  prays,  that  all  glory- 
may  be  given  to  God  in  the  church  through  all  ages. 

I.  VVe  will,  first,  consider  the  acknowledgement, 
which  the  Apostle  makes,  of  God's  allsufiiciency;* 
*'  He  is  able  to  do  exceeding  abundantly  above  all  that 
we  ask  or  think." 

God's  ability  intends  not  merely  his  ponver^  but  all 
those  perfections  which  render  him  a  suitable  object  of 
our  faith  in  prayer.  It  imports  an  exact  knowledge 
what  our  wants  are,  a  ready  disposition  to  supply  them, 
wisdom  to  discern  the  proper  time  and  manner  of 
granting  supplies,  as  well  as  power  to  effect  whatevep 
his  wisdom  sees  best  to  be  done. 

Divine  power  or  ability  is  often,  in  scripture,  con- 
sidered as  including  wisdom  and  goodness  ;  for  in- 
deed, without  these,  there  could  be  no  such  thing  as 
power,  properly  so  called.  Moses,  in  his  intercession 
for  Israel,  says,  *'  If  thou  shalt  kill  all  this  people,  the 
nations  will  speak,  saying,  Because  the  Lord  was  not 
able  to  bring  them  into  the  land  which  he  sware  to 
them,  therefore  hath  he  slain  them  in  the  wilderness,  i 
Now  I  beseech  thee,  let  the  power  of  my  Lord  be  great 
according  as  thou  hast  spoken,  saying,  The  Lord  is 
long  suffering  and  of  great  mercy.  Pardon  I  beseech 
thee  the  iniquity  of  this  people  according  to  ^ht  great- 
ness of  thy  mercy y  The  Apostle  says  to  the  Corin-  - 
thians,  "  God  is  able  to  make  aW  grace  abound  toward  , 
you,  that  ye  always,  having  all  sufficiency  in  all  things, 
may  abound  in  every  good  work."  He  says  to  the  el- 
ders of  Ephesus,  "  I  commend  you  to  God,  and  to  the 
word  of  his  grace^  which  is  able  to  build  you  up,  and 
to  give  yc4i  an  inheritance  among  all  them  that  are 
sanctified."  His  great  consolation  under  a  sense  of 
weakness  was,  that  the  grace  of  Christ  was  sufficient 
for  him,  and  that  the  strength  of  Christ  was  made 
perfect  in  human  weahness.  He  therefore  took  pleas- 
ure in  infirmities^  that  the  power  of  Christ  might  rest 
upon  him. 


Serm.  XXI.3        The  Beneficence  of  God»  259 

In  these  and  other  passages,  the  power  or  sufficien- 
cy of  God  to  supply  our  wants  manifestly  includes  his 
abundant  goodness  and  mercy.  And  it  is  particularly 
in  reference  to  the  riches  of  his  glory ^  and  to  the  incom- 
prehensible dimensions  of  his  loDe^  that  the  Apostle 
says  in  the  text,  "  He  is  able  to  do  exceeding  abund- 
antly above  all  that  we  ask  or  think." 

If  we  consider  our  own  imperfection,  and  the 
boundless  perfection  of  the  deity,  it  will  appear,  that 
there  is  no  proportion  between  what  we  can  ask,  and 
what  he  can  do.  It  is  impossible,  that  creatures  of 
such  limited  minds  as  ours,  should  comprehend  all  the 
things  which  perfect  wisdom  may  devise,  unbounded 
goodness  may  design,  and  infinite  power  may  effect. 
As  the  nature,  perfections  and  operations  of  the  divine 
Being  are  infinitely  superior  to  the  powers  which  we 
possess,  and  the  works  which  we  can  perform,  so  we 
must  believe,  that  he  is  able  to  do  exceedingly  better 
(for  us,  than  we  request  in  our  prayers,  or  imagine  in 
our  thoughts. 

To  illustrate  this  point,  it  may  be  observed, 
1.  God  often  does  for  men  \\\qsq  fa'-cors^  which  they 
never  thought  of  asking  for  them.selves.  He  is  found 
of  them  who  sought  him  not  :  Before  they  call,  he 
hears  them  ;  he  shews  them  great  things,  which  they 
knew  not  of. 

,   Our  happiness,  in  many  cases,  depends  on  things 
which  are  entirely  out  of  our  sight.     We  know   not 
what  is  good  for  a  man  in   this  life,  all  the  days  of  this 
I  vain  life  which  he  spends  as  a  shadow.     But  the  per- 
ifect  wisdom  of  God  sees  all  the  connexions  and  depen- 
idencies   of   things  through  the  boundless  extent    of 
;the  universe,  and  the  endless  duration  of  eternitv  ;  the 
Irelation  of  every  creature  to  other  beings  around  him  ; 
I  and  the  influence  that  every  event  will  have  on  his  hap- 
j  piness  or  misery.  That  Providence,  which  God  exercis- 
jes  in  the  world,  is  guided,   in  every  step,  by  this  con- 
summate— this  all  comprehensive  wisdom  ;  and  as  it  is 


260  The  Beneficence  oj  God,        [Serm.  XXI, 

particularly  employed  for  the  benefit  of  pious  men,  to 
whom  all  things  shall  work  for  good,  so  undoubtedly 
there  are  innumerable  cases,  in  which  God  orders  cir. 
cumstances  and  events  in  their  favor,  without  their  re- 
quest or  knowledge.  In  some  instances  they  are  able 
afterward  to  discover  the  happy  consequences  of 
events,  which,  in  the  time  of  them,  appeared  quite  in- 
different, or  perhaps  very  unfavorable  to  their  interest. 
And,  without  question,  there  are  numberless  cases,  in 
which  their  safety  is  owing  to  causes,  which  they  nev- 
er will  discover,  until  the  mysterious  scenes  of  Provi- 
dence shall  be  opened  to  their  grateful  and  astonished 
view  in  the  future  world. 

2.  God  answers  prayer  in  nijays  that  we  think  not  of. 
As  he  requires  us  to  make  known  to  him  our  re- 
quests, so  he  assures  us,  that  his  ears  are  open  to  them. 
He  will  not  always  bestow  the  particular  things  which 
we  ask,  for  we  often  mistake  our  own  interest ;  but  he 
will  grant  us  things  more  valuable  in  themselves,  or  bet- 
ter adapted  to  our  condition.  Or  if  he  gives  us  the 
blessings  in  substance,  he  will  send  them  in  a  more 
suitable  time  and  manner,  than  we  had  proposed. 
Paul's  prayer  for  the  removal  of  an  infirmity,  which 
seemed  an  obstruction  to  his  ministerial  success,  was 
answered  in  a  way  far  better  than  he  asked  or  imagin- 
ed. Sufficient  grace  was  afforded  him,  not  only  to 
comfort  him  under  his  peculiar  trial,  but  to  give  him 
greater  success  in  his  ministry,  than  he  could  have  ex- 
pected, if  the  infirmity  had  been  removed. 

Pious  Jacob  doubtless  often  prayed  for  the  prosperi- 
ty of  his  children,  especially  of  Joseph,  concerning 
whom  he  had  conceived  peculiar  hopes.  But  the 
patriarch  had  no  conception  of  the  dignity  to  which 
this  son  would  be  advanced,  nor  of  the  useful  sphere 
in  which  he  would  move  ;  much  less  did  he  imagine 
by  what  mysterious  methods  God  would  raise  him  to 
such  distinguished  importance,  and  make  him  instru- 
n^ental  of  general  good  to  mankind.     The  course  of 


Serm.  XXI.]        The  Beneficence  of  God,  261 

Providence  seemed,  for  a  time,  to  be  against  him ;  but 
eventually  it  appeared  to  be  designed  for  his  own  and 
the  common  felicity. 

I  remember  to  have  heard,  on  good  authority,  a  re- 
markable story  of  an  African^  which  will  illustrate  this 
thought.  The  poor  negro,  in  his  own  country,  was 
led,  by  contemplation  on  the  works  of  nature,  to  con- 
ceive that  there  must  be,  though  invisible  to  him,  a 
supreme,  all  powerful,  wise,  just  and  good  Being,  who 
made  and  governed  the  world.  Impressed  with  this 
sentiment,  he  used  daily  to  pray  to  this  invisible  Be- 
ing, that  he  might  by  some  means  or  other,  be  brought 
to  a  more  distinct  knowledge  of  him,  and  of  the  service 
due  to  him.  While  he  was  in  this  contemplative  and 
devout  state  of  mind,  he,  with  a  number  of  others,  was 
treacherously  and  perfidiously  taken  by  some  of  his 
own  countrymen,  and  soon  after  was  sold  for  a  slave. 
Now  his  faith  began  to  waver,  '*  For,"  thought  he 
with  himself,  "  if  there  is  such  a  just  and  good  Being, 
as  I  have  supposed,  who  governs  the  world,  how  is  it 
possible,  that  fraud  and  iniquity  should  be  successful 
against  innocence  and  integrity  ?  Why  am  I  and  my 
fellow  prisoners,  who  hare  acted  \\\\h  openness  and 
simplicity,  made  to  suffer,  while  our  enemies  are  per- 
mitted to  triumph  in  the  success  of  their  deceit  and 
violence  ?■' — The  poor  fellow  after  several  changes  of 
masters,  was  finally  sold  into  a  pious  family  ia  New- 
england,  where  he  was  carefully  instructed  in  the 
Christian  religion,  which  he  embraced  with  great  ap- 
pearance of  sincerity  and  joy,  and  obeyed  with  exem- 
plary diligence  and  zeal.  And  in  the  relation  of  his  sto- 
ry, he  often  made  this  pious  reflection,  that  while  he 
was  perplexed  to  see  the  triumph  of  fraud  over  inno- 
cence, God  was  really  answering  his  fervent  prayers, 
and  bringing  him  to  the  enjoyment  of  the  means  of  re- 
ligious knowledge  and  eternal  salvation — that  what  he 
had  thought  was  an  objection  against  the  justice  of 


ig62  The  Beneficence  of  God        [Serm.  XXL 

Providence  was  really  a  wonderful  and  merciful  com- 
pliance with  his  daily  supplication.     To  proceed, 

3.  The  mercies  which  God  is  pleased  to  grant  us, 
often  produce  happy  consequences  far  beyond  what  we 
asked  or  thought. 

In  our  prayers,  our  thoughts  usually  stop  at  the  en- 
joyment of  the  blessing  requested.  God's  gracious  de- 
sign, in  the  bestowment  of  the  blessing,  reaches  for- 
ward to  a  long  series  of  happy  events,  which  stand 
connected  with  it.  We  sometimes  ask  we  know  not 
what  ;  and  God,  whose  wisdom  judges  right,  does 
exceedingly  better  for  us  than  we  ask — he  denies  our 
prayer.  If  what  we  have  asked  be  a  real  favor,  it  may 
probably  comprise  abundantly  more  than  we  think.  It 
may  be  pregnant  of  consequences,  which  we  cannot 
foresee,  or  even  imagine.  When  Saul,  the  blasphem- 
er and  persecutor,  was  converted  to  the  faith  of  Christ, 
he  certainly  viewed  himself  as  having  obtained  a  high 
favor — a  favor  of  more  value  than  all  the  riches  and 
honors  of  the  universe.  But  this  happy  convert  could 
have  no  conception  of  the  interesting  consequences  of 
his  conversion  to  the  world  of  mankind,  in  that  and  all 
succeeding  generations.  At  first  his  thoughts  were 
chiefly  employed  in  his  own  deliverance  from  guilt. 
But  afterward,  when  he  became  more  acquainted  with 
the  gracious  purposes  of  God  in  his  conversion,  he 
made  this  admiring  reflection  ;  "  I  for  this  cause  ob- 
tained mercy,  that  in  me  first  Jesus  Christ  might  shew 
forth  all  long  suflering  for  a  pattern  to  them,  that 
should  afterward  believe  in  him  to  life  everlasting.  To 
God  be  honor  and  glory  forever  and  ever."  The  A- 
postle  observes,  that,  in  the  mysterious  workings  of 
Providence,  the  unbelief  of  the  Jews  was  the  occasion 
of  a  more  general  conversion  of  the  Gentiles  ;  and  on 
the  other  hand,  the  faith  of  the  Gentiles,  in  some  future 
period,  will  prove  the  means  of  reclaiming  the  unbe- 
lieving Jews.  He  says  to  the  Roman  converts,  "  Ye 
have  obtained    mercy   through  their  unbelief,    that 


Serm.  XXL]        ^he  Beneficence  of  God,  26S 

through  your  mercy  they  may  obtain  mercy. — O  the 
depth  of  the  riches  both  of  the  wisdom  and  knowledge 
of  God  !  How  unsearchable  are  his  judgments,  and  his 
ways  past  finding  out  !  Who  hath  known  the  mind  of 
the  Lord  ?  Or,  Who  hath  been  his  counsellor  ?  Of 
him,  and  through  him,  and  to  him  are  all  things.  To 
him  be  glory,  for  ever." 

4.  The  worth  of  the  blessings,  which  we  ask  and 
God  bestows,  infinitely  exceeds  all  our  thoughts. 

The  blessings  of  the  gospel  are  "  unsearchable  rich- 
es." They  are  purchased  with  an  infinite  price — not 
with  corruptible  things,  such  as  silver  and  gold,  but 
with  the  precious  blood  of  Christ.  Blessings  pur- 
chased at  such  a  price  must  be  of  immense  value.  We 
can  form  no  perfect  estimation  of  their  worth  in  them- 
selves or  of  their  importance  to  us. 

The  sinner,  awakened  to  a  sense  of  his  guilt,  knows 
pardon  and  heaven  to  be  vastly  more  desirable  than  all 
the  treasures  of  the  earth.  He  views  them  as  pearls  of 
great  price,  to  purchase  which  he  would  sell  all  that  he 
has.  In  comparison  with  them  he  counts  his  worldly 
wealth  as  dross  ;  and  to  win  them  he  would  cheerfully 
suffer  the  loss  of  all  things.  While  he  meditates  on  the 
evil  of  sin  and  its  dreadful  demerit,  he  feels  ardent  and 
increasing  desires  of  God's  forgiving  and  saving  mer- 
cy. But  all  his  desires — all  his  thoughts  sink  far  be 
low  the  worth  of  the  object. 

As  we  have  no  adequate  conception  of  the  purity 
and  dignity  of  the  Supreme  Jehovah,  so  we  can  have 
no  full  apprehension  of  the  exceeding  sinfulness  and 
demerit  of  our  numerous  offences  committed  against 
this  glorious  Being  ;  and,  consequently,  but  a  very 
imperfect  sense  of  the  immensity  of  that  mercy  which 
they  receive,  whose  iniquities  are  forgiven,  and  w-hose 
sins  are  covered.  When  we  ask  pardon,  we  ask  that 
which  abundantly  exceeds  all  our  thoughts. 

The  happiness  of  heaven  as  much  surpasses  our 
ideas,  as  does  the  demerit  of  sin.     We  know  it  to  be 


264  T/ie  Beneficence  of  God.        [Se  r m  .  XXI. 

something  great  and  good.  We  raise  our  apprehen- 
sions of  it  by  contemplating  the  sublime  descriptions 
which  we  find  in  the  sacred  pages.  We  think  how 
desirable  it  is  to  dwell  in  the  glorious  presence  of  God 
— to  enjoy  his  favor  continually— to  serve  him  without 
interruption — to  be  free  from  sin,  temptation,  fear  and 
pain — to  mingle  with  pure  and  happy  spirits  in  social 
devotion  and  reciprocal  love— to  be  released  from  all 
our  present  perplexities  and  doubts — to  be  constantly 
improving  in  knowledge  and  virtue — to  have  our 
minds  more  and  more  enlarged,  our  holy  desires  exalt- 
ed, and  all  our  wants  supplied.  We  aid  our  concep- 
tions of  the  heavenly  world  by  attending  to  the  images 
and  metaphors  of  scripture.  We  think  of  thrones, 
crowns,  kingdoms,  glories,  honors,  riches,  joys  com- 
plete, and  pleasures  everlasting.  But  after  all,  "  eye 
hath  not  seen,  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man  the  things  which  God  hath  prepared 
for  them  that  love  him." 

The  blessings  which  the  gospel  oifers  are  eternal 
And  eternity  is  an  idea  much  too  big  for  mortals  to  re- 
ceive. We  can  only  view  it  by  parts  ;  and  yet  parts  it 
hath  none.  We  add  years  to  years,  and  ages  to  ages, 
till  imagination  is  overwhelmed  ;  but  after  the  utmost 
stretch  of  thought,  the  object  is  still  ungrasped.  Since 
boundless  duration  belongs  to  the  blessings  which  we 
ask,  we  ask  more  than  we  can  think.  When  we  pray 
for  the  pardon  of  sin — peace  with  God — sanctifying 
grace — admission  into  heaven,  we  ask  things  which 
God  can  give  ;  but  which  we  cannot  comprehend. 

Now  if  God  is  able  to  do  thus  abundantly  for  us, 
how  confidently  may  we  rely  on  him  in  all  our  straits — 
how  cheerfully  may  we  apply  to  him  in  all  our  wants  ? 
Filled  with  a  sense  of  the  divine  power  and  goodness, 
the  prophet  says,  "  Although  the  figtree  shall  not  blos- 
som, neither  shall  fruit  be  in  the  vines  ;  the  labor  of 
the  olive  shall  fail,  and  the  fields  shall  yield  no  meat  ; 
the  flocks  shall  be  cut  off  from  the  fold,  and  there  shall 


I 


SerW.  XXI.]        ne  Beneficence  of  God.  Sf5 

be  no  herd  in  the  stalls  ;  yet  I  will  rejoice  in  the  Lord, 
and  joy  in  the  God  of  my  salvation."  St.  Paul's  conso- 
latioii  in  all  his  dangers,  and  in  the  view  of  death  was 
this  ;  "I  know  whom  1  hive  believed,  and  I  am  per- 
suaded, that  he  is  able  to  keep  that  which  I  have  com- 
mitted to  him."  This  was  the  ground  of  that  noble  for- 
titude with  which  the  youths  in  Babylon  despised  the 
terrors  of  the  furnace  :  "  The  God  whom  we  serve  is 
able  to  deliver  us,  and  he  will  deliver  us." 

If  we  believe  that  a  Being  of  perfect  wisdom,  power 
'a«d  goodness  governs  the  world,  we  have  no  occasion 
for  anxiety  ;  vve  may  cast  our  cares  on  him.  If  he  is 
for  us,  Who  can  be  against  us  ?  If  he  defends  us, 
Who  can  harm  us  ?  If  he  sustains  us,  What  can  de- 
press us  ?  If  he  disposes  our  condition.  What  can  hap- 
pen amiss  I  Our  only  concern  should  be  to  secure  his 
favor,  and  stand  approved  in  his  sight.  Conscious  of 
the  integrity  of  our  hearts,  we  may  be  joyful  in  all  cir- 
cumstances, and  preserve  a  serenity  of  spirit  amidst  ail 
changes. 

When  we  meet  with  adversities,  let  us  contemplate 
the  wisdom,  power  and  goodness  of  that  Being,  who 
marvellously  turns  to  good  the  tilings  which  look  like 
^vil,  and  overrules  for  the  benefit  of  the  godly  the 
events  which  wear  the  deadliest  aspect. 

While  we  view  ourselves  as  in  the  hands  and  under 
the  care  of  such  a  Being,  v;e  may  despise  the  terrors 
of  the  world,  and  rise  superior  to  temptation,  adversity 
and  death.  "  I  have  set  the  Lord  always  before  me  ; 
because  he  is  at  my  right  hand,  I  shall  not  be  moved." 
— "  Though  I  walk  through  the  valley  of  the  shadow 
of  death,  I  will  fear  no  evil,  for  God  is  with  me." — 
"  God  is  our  strength,  a  very  present  help  m  trouble  ; 
therefore  we  will  not  fear,  though  the  earth  be  remov- 
ed out  of  its  place,  and  though  the  mountains  be  carried 
into  the  midst  of  the  sea." 

With  what  delightful  confidence  may  we  approach 
to  God  in  prayer  ?  We  feel  a  thousand  wants,  which 
Vol.  in.  2  r. 


S66  The  Beneficence  of  God,        [Serm.  XXI. 

we  are  unable  to  supply.  We  look  around,  and  sooa 
perceive  the  vanity  of  human  help.  But  despairing 
here,  we  can  with  courage  go  and  tell  our  wants  to 
God,  who  is  able  to  do  more  than  we  ask.  We  are 
conscious  of  great  unworthiness  ;  but  his  grace  can 
abound  more  than  even  our  sins  have  abounded.  It  is 
impossible  vve  should  ask  as  much  as  his  goodness, 
wisdom  and  power  can  do.  How  inexcusable  ;ire  they, 
who  live  prayerless  in  the  presence  of  such  a  Being  ? 

What  glorious  hopes  may  Christians  entertain  ? 

Of  the  happiness  which  awaits  the  godly,  the  go.spel 
gives  us  most  exalted  descriptions.  But  after  the 
highest  conceptions,  which,  by  the  help  of  these  de- 
scriptions, we  form  of  future  happiness,  still  it  is  some- 
thing, v/hich  abundantly  exceeds  all  that  we  think. 
Let  us  then  be  patient  in  tribulation,  joyful  in  hope, 
instant  in  prayer,  and  zealous  of  good  works  ;  for  our 
labor  and  patience  will  not  be  vain — our  prayers  and 
hopes  will  not  be  disiippointed.  Greater  and  more 
glorious  things  await  us,  than  we  ever  have  asked,  or 
now  can  think. 

But,  on  the  other  hand,  let  us  remember,  that  God 
is  able  to  destroy,  as  well  as  to  save.  And  as  the  hap- 
piness which  avvaits  the  just,  so  the  misery  which 
threatens  the  impenitent,  will  vastly  exceed  all  previous 
apprehensions.  Sinners  will  perish  with  a  wonderful 
destruction — a  destruction  which  they  would  not  be- 
lieve, though  one  should  declare  it  to  them.  They 
will  be  punished  by  that  God,  whose  power  is  infinite 
— yea,  punished  with  everlasting  destruction  from  the 
glory  of  his  power. — And  wlio  knows  the  power  of  his 
anger  ?  Who  can  conceive  the  severity  of  that  punisli- 
ment,  which  anger,  armed  with  omnipotence,  \\  ill  exe- 
cute on  those  Avho  have  despised  the  riches  of  divine 
grace  ?  If  to  offend  ag;inst  God's  purity  and  justice  is 
dangerous,  How  dreadful  to  offend  against  his  mercy 
and  love  ?  If  sin  by  the  comma',  dment  becomes  ex- 
ceedingly sinful,  How  sinful  does  it  become  by  its  op- 


SzRM.  XXL]        The  Beneficence  of  God,  267 

position  to  the  grace  of  the  gospel  ?  They,  who  treat 
this  with  contempt,  treasure  up  unto  themselves  wrath 
against  the  day  of  wrath.  And  wrath  will  come  on 
them  to  the  uttermost.  We  proceed, 
.?i  II.  To  consider  the  ascription  of  glory  which  the 
Apostle  makes  to  this  Alisufficient  God.  "  To  him 
be  glory  in  the  church  throughout  all  ages." 
•  As  God  is  in  himself  a  most  glorious  Being,  we  are 
bbund  to  glorify  him  in  our  hearts,  by  jubt  thoughts  of 
him  and  suitable  regards  to  him — to  glorify  him  in  our 
actions  by  an  imitation  of  his  goodness,  and  a  steady 
obedience  to  his  commands — to  glorify  him  in  our 
language  by  speakingof  him  with  reverence,  and  prais- 
ing him  for  his  benefits. 

But  what  the  Apostle  here  more  especially  desires 
is,  that  glory  may  be  given  to  God  in  the  church, 
God  has  predestinated  us  to  the  adoption  of  children, 
that  we  might  be  to  the  praise  of  the  glory  of  his  giace. 

1    God  is  glorified  Dy  the  increase  ot  the  church. 

As  a  king  is  honored  in  the  multitude  of  his  obe- 
dient subjects,  and  in  the  voluntary  emigrations  of 
many  people  into  his  dominions  ;  so  the  glory  oi  God's 
name  is  advanced  on  earth,  when  to  his  kingdom  are 
made  additions  of  such  as  serve  him  in  holiness  and 
righteousness,  and  walk  in  his  commandments  and  or- 
dinances blameless.  The  prophet,  speaking  of  the 
happy  increase  of  the  church,  says,  "  They  shall  come 
with  acceptance  on  God's  altar,  and  shall  glorify  the 
house  of  his  glory."  If,  then,  we  would  give  glory 
to  God  in  the  church,  let  us  invite  and  encourage 
many  to  come  !^nd  join  themselves  to  him  in  a  per- 
petual covenant.  This  is  the  Lord's  direction  to  his 
disciples,  "  Let  your  light  so  shine  before  men,  that 
they  may  see  your  good  works,  and  glorify  your  Father 
who  is  in  heaven." 

2.  God  is  glorified  in  the  church,  when  a  deiiout  re- 
gard is  generally  paid  to  the  ordinances  which  he  has 
instituted. 


268  Tht^  Bei^ficenee  of  God,        [Serm.  XXl. 

The  disciples,  who  continued  with  one  accord  in  the 
temple,  are  said  to  have  praised  God  ;  and  they  who 
offer  p.aise  glorify  his  name.     As  the  church  is  fornM" 
ed  for  the  social  worship  of  God,  in  prayer,  praise  and 
hearing  of  the  word,  so  the  beauty  of  it  much  consists 
in  the  constant,  regular  and  urvited  attendance  of  Chri^v 
tians  oil  his  appointed  worship.     They  who  forsake- 
tthe  assembling  of  tliemselves  together  contradict  the 
principal  design  for  which  tiie  church  was  erected,  and 
cast  a  manifest  reproach  on  the  greut  head  of  it.  Chris- 
tians are  a  peculiar  people,  a  holy  priesthood,   chosen 
to  shew  forth  the  praises  of  God  ;  and  they  have  ob- 
tained an  inheritance  in  his  church,  that  they  should 
be  to  tile  praise  of  his  glory. 

3.  God  is  glorified  by  the  observance  oigood  order 
in  the  church,  and  by  the  decent  attendance  of  the 
members  on  their  respective  duties. 

This  is  the  instruction  given  by  St.  Paul  j  **  Hav- 
ing gifts  differing  according  to  the  grace  bestowed  on 
us,  whether  prophecy,  let  it  be  according  to  the  pro- 
portion of  faith  ;  or  ministry,  let  us  wait  on  our  min- 
istering ;  or  he  that  teacheth,  on  teaching  ;  or  he 
that  giveth,  let  him  do  it  with  simplicity  ;  or  he  that 
ruleth,  with  diligence  ;  he  that  speaketh,  let  him  speak 
as  the  oracles  of  God ;  and  he  that  ministereth.  let  him 
do  it  as  of  the  ability  which  God  giveth  ;  that  God  in 
all  things  may  be  glorified." 

Now  if  we  break  in  on  this  order  ;  if  the  teacher 
neglects  the  duty  of  teaching,  and  entangles  himself  in 
in  the  affairs  of  this  life  ;  or  if,  forsaking  the  oracles  of 
God  ;  he  teaches  the  commandments  of  men,  or  the 
imaginations  of  his  own  brain  ;  or  if  the  private  Chris- 
tian assumes  the  teacher,  and,  vainly  pufied  up  with  a 
carnal  mind,  intrudes  into  those  things  which  he  has 
not  learned  ;  or  if  the  teacher,  quitting  his  own  proper 
charge,  enters  into  other  men's  labors,  and  causes  di- 
visions in  the  churches  ;  then  God  is  dishonored,  for 


SflRM.  XXI.]        The  Beneficence  of  God,  269 

he  is  a  God  of  oirder,  not  of  confusion,  in  all  churches 
of  the  saints. 

4.  y  hat  Grxl  n^ay  be  glorified,  there  must  be  peace 
and  imty  iti  the  cimrch. 

^'  Where:  envy  and  strife  are,  there  i&  confusion  and 
ever}'-  evil  work." — Whatsoever,  ye  do,  "says  the 
Apostle,  *'  do  all  to  the  ^lory  of  God,  giving  no  of- 
fence, neither  to  Jew,  noi  Gentiie,  nor  to  the  chirrch  of 
God." — '*  be  like  minded  one  tovvard  ano-her  accord- 
ing to  Christ  Jesus,  that  ye  ni^y,  with  one  mind  and 
one  mouth,  glorify  God." 

If,  then,  a  church  becomes  a  scene  of  wrathful  con- 
tentions— if  there  are  in  it  whisperings,  swellingS;  tu- 
mults, mutual  ccs^sures  and  reproaches,  interruptions 
of  religious  communion,  divisio  is,  separations,  and 
withdra wings  from  the  scaled  worship ;  there  is  a  to- 
tal perversion  of  the  great  d^^sign  of  its  institution,  and 
the  name  of  God  and  his  docfrine  are  profaned. 

5.  That  glory  may  be  given  to  God  in  the  church, 
there  must  be  exemplary  holiness  in  its  members. 

Our  Lord  says,  *'  Herein  is  my  Father  glorified, 
that  ye  bring  forth  much  fruit  ;  so  shail  ye  be  my  dis- 
ciples." The  Apostle  prays  for  the  Philippians,  *'  that 
they  may  be  filled  with  the  fruits  of  righteousness, 
which  are  bv  Jesus  Christ,  unto  the  glory  and  praise  of 
God." 

We,  who,  by  our  profession,  belong  to  the  church 
of  God,  ought  to  be  exceedingly  careful,  lest  by  our 
unworthy  behavior  we  dishonor  God,  whom  we  are 
under  ever)'  obligation  to  glorify.  Let  it  be  our  pray- 
er, that  glory  may  be  given  to  God  in  the  church  ;  es- 
pecially in  that  society,  of  which  avc  are  members. 
Let  us  seek  its  increase  by  encouraging  others  to  join 
themselves  to  it.  Let  us  walk  in  God's  appointed  or- 
dinances blameless,  not  forsaking  tlie  assembling  of 
ourselves  together  ;  but  coming  together  into  one 
place.  Let  us  attend  on  our  respective  duties,  and  do 
.good  according  to  the  ability  which  God  has  given  us. 


270  Tlie  Beneficence  of  God,         [Serm.  XXI. 

Let  us  study  the  things  which  make  for  peace,  and  by 
which  we  may  edify  one  another.  Let  us  walk  worthy 
of  him,  who  has  called  us  to  his  kingdom  and  glory, 
being  fruitful  in  every  good  work,  increasing  in  the 
knowledge  of  God,  established  in  the  faith,  and  abound- 
ing therein  with  thanksgiving. 

Now  unto  God  be  glory  in  the  church   by  Jesus 
Christ,  throughout  all  ages.     Amen. 


SERMON  XXIIi 


Christian  Unity, 


EPHESIANS  iv.  1—7. 

I  therefore^  the  firisoner  of  the  Lord,  beseech  you,  that  ye  tvalk  «»or» 
thy  of  the  -vocation,  wherewith  ye  are  called,  with  all  lowliness  and 
meekness,  with  long  suffering,  forbearing  one  another  in  love,  en- 
deavoring  to  keep,  the  unity  of  the  Sjiirit  in  the  bond  of  peace. 
There  is  one  body,  and  one  Spirit,  even  as  ye  are  called  in  one 
hope  of  your  calling,  one  Lord,  one  faith,  one  baptism,  one  God 
and  Father  of  all,  who  is  above  all,  and  through  all,  and  in  you 
all.  But  unto  every  one  of  us  is  given  grace  according  to  the 
measure  of  the  gift  of  Christ. 

.  W  E  see,  without  surprise,  that  men  differ  in 
sentiment  about  matters  of  a  secular  anj  civil  nature  j 
nor  are  we  to  expect  a  perfect  uniformity  in  the  things 
of  religion.  Its  great  doctrines  and  duties  are  indeed 
so  plainly  revealed,  and  so  clearly  expressed  in  the  gos- 
pel, that  there  has  seldom  been  much  controversy  about 
them  among  sober  Christians ;  but  in  its  speculative 
and  ceremonial  parts  a  diversity  of  opinion  often  takes 
place  among  those,  whom  candor  will  esteem  to  be  good 
and  upright  souls. 

This  b(  .ng  the  case,  what  is  that  temper  and  behav- 
ior which  we  owe  to  one  another  ?  Shall  we  censure 
and  condemn  our  brethren,  withdraw  from  their  com- 
munion,  and  exclude  them  from  ours,  for  every  sup- 


272  Christian  Unity.       [Seiim.  XXII. 

posed  mistake  ? — No  :  Our  Apostle  inculcates  another 
spirit,  and  draws  a  diflferent  line  of  conduct. 

In  general,  we  are  to  treat  one  another  ^s  becomes 
our  Christian  character.  Mutual  love  is  the  great  dis- 
tinctive badge  of  Christ's  disciples.  To  walk  worthy 
of  our  vocation,  is  ro  walk  in  love.  Seme  of  the  more 
important  exercises  of  brotherly  love  the  Apostle  par- 
ticularly enumerates  in  our  text. 

1.   Walk  in  all  io%vlinesSy  or  humility. 

Similar  instructions  often  occur  in  the  writings  of 
the  Apostles.  *'  Let  no  man  think  of  himself  above 
that  which  he  ought  to  think,  but  think  soberly,  accord- 
ing as  God  hath  dealt  to  every  man  the  measure  of  faith. 
Let  nothing  be  done  through  strife  or  vain  glory,  but 
in  lowliness  of  mind  let  each  esteem  others  better  than 
himself.  Vut  on  huinbleness  o^mmd.  Be  subject  one 
to  another,  and  be  clothed  with  humility. 

Humble  thoughts  of  ourselves,  of  bur  owfi  knowl- 
edge, goodness  and  importance,  are  necessary  to  Chris- 
tian peace  and  union.  "  Only  from  pride  cometh  con- 
tention." They  only  who  think  themselves  holier  than 
their  brethren,  and  holier  than  they  really  are,  will  say 
to  them,  "  Stand  by  yourselves,  come  not  near  to  us." 

Walking  in  all  lowliness,   we  shall  not  despise  our 
brethren  for  their  want  of  the  internal  gifts,  or  external^ 
advantages,  which  we  enjoy  ;  but  remembering,  who 
hath  made  us  to  differ  from  others,  we  shall  charitabiy 
employ  our  superior  advantages  for  their  edification  aiid ' 
comfort. 

We  shall  not  lean  to  our  own  understanding ;  biit^ 
conscious  of  our  liableness  to  err,  We  shall  be  attentive 
to  instruction  and  reproof,  open  to  conviction,  and  rea* 
dy  to  retract  our  errors,  and  confess  our  faults.  We 
shall  judge  ourselves  w'ith  severity,  and  our  brethren 
with  candor,  and  be  disposed  to  think  them  better  than 
ourselves.  We  shall  rejoice  in  their  prosperity,  as  well 
as  be  thankful  for  our  own,  and  be  ready  to  acknowl- 
edge their  virtues,  and  to  condemn  our  own  transgres- 


SiRM.  XXII.]  Christian  Unity,  273 

sions.  We  shall  not  afFect  to  be  called  masters  ;  but 
remember,  that  one  is  our  master — even  Christ,  and 
that  we  are  all  brethren. 

2.  Walk  in — meekness.  This  is  a  virtue  nearly  con- 
nected with  humility.  It  principally  consists  in  a  pru- 
dent restraint  and  government  of  the  passions.  While 
we  walk  in  the  spirit  of  the  gospel,  we  shall  not  be  ea- 
sily provoked ;  our  resentments  will  not  be  sudden, 
without  cause,  or  beyond  bounds.  We  shall  be  dis- 
posed to  interpret  in  a  favorable  sense  the  doubtful 
words  and  actions  of  our  brethren,  and  when  we  see 
them  surprised,  or  drawn  into  a  fault,  we  shall  admit 
in  their  case  all  reasonable  excuses  and  extenuations. 

If  a  variance  happens,  we  shall  stand  ready  to  be  rec- 
onciled. We  shall  on  easy  terms  forgive  the  offence, 
considering  that  our  own  selfish  feelings  may  probably 
have  overrated  it.  We  shall  not  suffer  anger  to  rest 
in  our  bosoms,  nor  see  the  sun  to  go  down  on  our 
wrath. 

We  shall  be  cautious  not  to  give,  as  well  as  slow 
to  take  offence.  We  shall  be  no  brawlers,  shall  speak 
evilofnoman,  but  be  gentle,  shewing  all  meekness  to 
all  men.  We  shall  not  behave  ourselves  unseemly,  but 
courteously  adapt  our  language  and  manners  to  the 
tempers  of  those  with  whom  we  converse,  having  our 
speech  always  with  grace,  seasoned  with  salt,  that  we 
may  know  how  we  ought  to  answer  every  man. 

In  matters  of  religion  our  zeal  will  be  tempered  with 
charity.  Though  we  shall  be  zealous  of  good  works, 
and  shall  contend  earnestly  for  the  faith  delivered  to  the 
saints,  yet  we  shall  be  gentle  and  condescending  in 
those  things,  which  are  only  circumstantial,  and  which 
enter  not  into  the  essence  of  religion.  We  shall  be  can- 
did and  moderate  in  our  treatment  of  different  sects,  not 
condemning  them  in  the  gross,  nor  imputing  to  them 
errors,  which  they  disavow ;  but  hoping,  that  there  may 
be  integrity  of  heart,  even  where  we  see  a  misguided 
judgment.  We  shall  be  ready,  with  meekness  and  fear, 
Vol.  III.  2  m 


274  Christian  Unity.  [Serm.  XX1I» 

to  give  an  answer  to  every  man,  who  asks  us  a  rea- 
son of  the  hope  that  is  in  us ;  and  with  the  same  Spirit 
shall  we  receive  their  answer,  when  they  give  us  a  rea- 
son of  the  hope  that  is  in  them. 

Such  as  offend,  we  shall  restore  'm  the  Spirit  of  meek- 
ness, considering  ourselves,  lest  we  also  be  tempted. 
Such  as  oppose  themselves  we  shall  in  meekness  in- 
struct, praying  that  God  would  give  them  repentance 
to  the  acknowledging  of  the  truth ;  and  we  shall  recom- 
tnend  religion  to  all  men  by  shewing  out  of  a  good  con- 
versation  our  \vorks  with  meekness  of  w-isdom. 

3.  To  our  meekness  we  must  add  longsuffering  and 
forbearance. 

These  terms  express  the  patient  and  exalted  exer- 
cises of  meekness,  rather  than  virtues  really  distinct 
from  it.  We  are  not  only  to  be  meek,  but  longsuffer- 
ing in  our  meekness — not  only  to  restrain  anger  under 
ordinary  offences ;  but  to  repress  malice  and  forbear 
revenge  under  the  highest  and  most  provoking  injuries. 
Charity  suffers  long,  thinks  no  evil,  endures  all  things, 
and  co\  ers  the  multitude  of  sins.  It  recompenses  to 
no  man  evil  for  evil,  but  overcomes  evil  with  good.  In 
the  exercise  of  this  forbearance  and  longsuffering,  we 
shall  highly  approve  and  readily  obey  these  precepts  of 
our  divine  Lord.  *'  If  thy  brother  trespass  against  thee 
seven  times  in  a  day,  and  seven  times  in  a  day  turn  to 
thee,  saying,  I  repent,  forgive  him.  And  forgive,  not 
only  until  seven  times,  but  until  seventy  times  seven, 
"  Resist  not  evil ;  but  whosoever  shall  smite  thee  on 
thy  right  cheek,  turn  to  him  the  other  also.  And  if  any 
man  sue  thee  at  the  law  and  take  away  thy  coat,  let  him 
•have  thy  cloak  also.  And  whosoever  shall  compel  thee 
to  go  a  mile,  go  with  him  twain.*'  But  does«onr  Sav- 
iour require  us  to  be  unfeeling  under  injuries,  and  tame^ 
ly  submissive  to  every  insolent  brute  ?  By  no  means. 
There  are  cases  in  which  we  ought  to  seek  redress  of 
of  wrongs,  and  bring  offenders  to  punishment.  But 
smaller  injuries  in  our  reputation,  property  or  liberty. 


SiRM,  XXII.]  Christian  Unity,  %7$ 

had  better  pass  unnoticed,  than  be  deeply  laid  to  heart 
— had  better  be  made  the  subject  of  private  expostula- 
tion, than  of  public  animadversion— had  better  be  borne 
for  the  sake  of  peace,  than  prosecuted  at  its  expense. 
And  however  great  the  injuries  may  seem,  redress  must 
be  sought  with  the  spirit  of  meekness  and  love ;  not 
with  the  temper  of  malice  and  revenge.  Thus  our  Lord 
subjoins,  "Love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  and  pray  for  them 
who  despitefully  use  and  persecute  you — be  ye  perfect, 
as  your  Father  who  is  in  heaven,  is  perfect." 

4.  We  must  endeavor  to  keep  the  unity  of  t lie  Spirit 
in  the  bond  of  peace. 

It  is  not  unity  of  opinion  which  the  Apostle  re- 
commends ;  this  is  not  possible  to  be  obtained,  nor  rea- 
sonable to  be  expected  in  the  present  state  of  mankind. 
But  it  is  unity  oi  Spirit^  of  heart,  and  affection,  dispos- 
ing us  t6  preserve  the  bond  of  peace,  and  to  maintain 
all  the  duties  of  Christian  fellowship,  whatever  difi'er- 
ences  of  sentiment  may  take  place.  To  the  same  purr 
pose  are  his  exhortations  to  all  the  churches  ;  and  es- 
pecially to  those,  in  which  a  diversity  of  opinion  con- 
cerning ceremonial  usages  threatened  their  internal 
peace.  '•  Bear  the  infirmities  of  the  weak.  Let  every 
one  please  his  neighbor  for  his  good  to  edification. — 
Be  ye  like  minded  one  toward  another,  that  ye  may 
with  one  mind  and  one  mouth,  glorify  God.  Fulfil 
ye  my  joy,  that  ye,  be  of  one  accord,  of  one  mind — let 
there  be  no  divisions  among  you,  but  live  in  peace." 
He  teaches  us  to  regard  all  as  our  fellow  Christians, 
who  call  on  the  name  of  Jesus  our  Lord,  both  theirs 
and  ours,  who  appear  to  be  members  of  Christ's  body, 
partakers  of  his  Spirit,  and  subject  to  his  government ; 
and  he  cautions  us,  that  we  reject  not  those,  whom  God 
has  received.  To  justify  ourselves  in  excluding  Chris- 
tian professors  from  our  communion,  we  must  have 
evidence,  thcit  God  has  not  received  them. 


276  Christian  Unity.  [Serm.  XXII. 

There  is  nothing  which  the  Apostle  more  earnestly 
inculcates  on  the  churches,  than  unity  and  peace — 
nothing  against  which  he  more  solemnly  warns  them* 
than  divisions  and  contentions- — and  of  no  sort  of  sin. 
ners  does  he  speak  with  greater  severity,  and  in  terms 
of  higher  indignation,  than  of  those,  who,  under  pre^ 
tence  of  promoting  religion,  make  separations  and 
schisms  among  Christians,  He  says,  **  They  serve 
not  the  Lord  Jesus  Christ,  but  their  own  belly  ;  and 
with  good  words  and  fair  speeches  deceive  the  hearts 
of  the  simple."  He  calls  them  *'  false  apostles,  evil 
and  deceitful  workers.  Hers  in  wait,  dogs,  grievous 
wolves,  and  ministers  of  Satan.'*  On  no  subject  does 
his  zeal  so  kindle,  as  when  Jie  is  warning  the  churches 
against  these  insidious  disturbers  of  their  peace,  be- 
cause no  men  were  pursuing  a  line  of  conduct  so  op- 
|>osite  to  the  design  of  the  gospel. 

Let  us  particularly  attend  to  the  several  arguments 
by  which  the  Apostle  urges  us  to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace. 

1.  There  is  one  body.  The  church  is  a  ^^^/y,  of  which 
Christ  is  the  head,  and  believers  are  the  members.  And 
this  body  is  otie.  "  We  are  all  baptized  into  one 
body."  Though  for  the  convenience  of  worship, 
Christians  are  formed  into  distinct  societies,  yet  they 
constitute  but  one  body.  They  are  all  subject  to  one 
head — animated  by  one  Spirit,  and  nourished  by  the 
same  spiritual  bread.  They  arc  united  to  their  head 
by  faith,  and  to  their  fellow  members  by  love.  "  God 
hath  tempered  the  parts  of  the  body  together,  that  there 
should  be  no  schism  in  it,  but  that  the  members  should 
have  the  same  care  one  of  another ;  that  whether  one 
member  suflfer,  all  should  suffer  with  it,  or  one  be  hon- 
ored, all  should  rejoice  with  it.  Now  we  are  the  body 
of  Christ,  and  members  in  particular.  And  from  Christ 
the  whole  body  fitly  joined  together,  and  compacted  by 
that  which  every  joint  supplieth,  maketh  increase  to 
the  edifying  of  itself  in  love,"     If  we  profess  to  be 


Serm.  XXIL]  Christian  Unity.  277 

Christians,  we  call  ourselves  members  of  Christ,  and 
fellow  members  with  each  other.  Shall  we  then  dis- 
turb the  unity  of  the  Spirit,  and  break  the  bond  of 
peace  ?  Shall  the  members  of  the  same  body  separate 
from  each  other  ?  Shall  they  rise  against  their  common 
head  ?  In  the  natural  body  this  would  be  monstrous. 
In  the  spiritual  body  it  is  impious.  When  we  thus 
sin  against  the  brethren,  we  sin  against  Christ. 

2.  There  is  one  Spirit. 

As  all  the  members  of  the  natural  body  are  animated 
by  one  soul,  so  all  the  members  of  Christ's  body  are 
sanctified,  strengthened  and  led  by  the  same  Spirit. 
The  body  is  one,  for  by  one  Spirit  we  are  all  baptized 
into  one  body.  And  we  all  have  access  through  Christ 
by  one  Spirit  unto  the  Father.  Now  if  by  the  Spirit 
of  Christ  we  become  members  of  his  body,  then  no  er- 
ror in  judgment,  or  mistake  in  practice,  which  is  not 
inconsistent  with  one's  having  the  Spirit,  can  prove 
that  he  is  not  a  real  member  of  Christ,  and  justify  us 
in  excluding  him  from  our  fellowship.  Since  there  is 
one  Spirit,  which  dwells  in  all  good  Christians,  all  con- 
tention, bitterness  and  envy — all  animosity,  division 
and  separation  in  the  church,  are  offences  against  the 
Holy  Spirit.  "  Grieve  not  the  Holy  Spirit  of  God,'* 
says  the  Apostle,  "  whereby  ye  are  sealed  to  the  day  of 
redemption ;  and  let  all  bitterness,  wrath,  clamor  and 
«vil  speaking,  be  put  away  from  you."  The  consid- 
ieration  that  the  Spirit  of  God  dwells  in  our  brethren, 
as  well  as  in  us,  should  make  us  careful  to  maintain  the 
bond  of  peace.  When  we  contend  with  them,  we 
fight  against  the  Spirit  of  peace.  *'  If  there  be  any  fel- 
lowship of  the  Spirit — be  ye  like  minded,  having  the 
same  love,  and  let  nothing  be  done  through  strife  or 
yain  glory." 

i-   3.  Te  are  called  in  one  hope  of  your  calling, 
■^    We  are  called  to  obtain  the  same  glorious  salvation 
dhrough  our  Lord  Jesus  Christ.     We  are  all  called  by 


^7$  Christian  Unity.  [Serm.  5^X11. 

the  same  word ;  our  hope  is  grounded  on  the  same 
promises  ;  and  the  object  of  our  hope  is  the  same  im- 
mortal life.  Hope  may  be  more  or  less  strong  and  in- 
fluencing in  difterent  Christians,  according  to  their  dif- 
ferent measures  of  knowledge  and  grace;  but  in  its 
object  and  fouiidation,  in  its  nature  and  tendency,  it  is. 
the  same.  This  consideration  should  mightily  strength- 
en the  bond  of  peace.  Are  we  pursuing  the  same  grand 
design,  and  walking  in  the  same  high  road  to  glory  ? 
l*et  us  not  fall  out  by  the  way  ;  let  us  go  hand  in  hand, 
and  be  fellow  workers  to  the  kingdom  of  God.  Do 
we  expect  to  dwell  together  in  heaven  ?  Let  there  be 
no  variance  among  us  while  we  are  here.  In  heaven 
charity  never  fails :  Let  us  then,  above  all  things,  have 
fervent  charity  among  ourselves  ;  and  purify  our  souls,, 
by  obeying  the  truth  through  the  Spirit,  unto  unfeign- 
^  love  of  the  brethren. 

4.  There  is  one  Lordy  whom  we  all  profess  to  serve, 
Jesus  Christ  is  Lord  of  all  by  the  same  right.  He  hasi 
bought  us  with  a  high  price — redeemed  us  by  his  own 
blood.  We  all  stand  on  the  same  footing,  and  mus.^ 
build  our  hopes  on  the  same  foundation.  We  have  na 
pretence  to  glory  over  one  another.  Remembering,, 
that  we  were  all  under  the  same  guilt  and  condemna- 
tion, and  have  been  redeemed  by  the  same  Saviour,  we 
should  walk  together  in  all  humility,  meekness  and 
love. 

There  is  no  respect  of  persons  with  Christ,  for  he  is 
the  same  Lord  over  all  ;  arid  has  paid  for  others  the 
same  price  as  for  us,  Shall  we  then  dare  to  smite  our 
iellow  servants  ?  Will  our  common  Lord  look  on  with 
indifference,  while  we  disturb  the  peace  and  order  of 
his  household  ?  ''  He  who  doth  wrong,  slTall  receive 
for  the  wrong  he  hath  done." 

We  are  called  to  the  same  service,  are  under  the 
same  laws,  and  must  appear  at  the  same  judgment. 
*'  Why  then  dost  thou  judge  thy  brother  ?    Or  why 


Serm.  XXII.]  Christian  Unity,  279 

dost  thou  set  at  nought  thy  brother  ?  For  Ave  shall  all 
stand  before  the  judgment  seat  of  Christ.  Every  one 
of  us  must  give  an  account  of  himself  to  God,  Who 
art  thou  that  judgest  another  man's  servant  ?  To  his 
own  master  he  standeth  or  falleth.  Let  us  not  judge 
one  another  any  more  ;  but  judge  this  rather,  that  no 
man  put  a  stumbling  block,  or  occasion  to  fall  in  his 
brother's  way." 

5.  There  is  one  faith.  The  same  gospel  is  given  tis 
for  the  rule  of  our  faith,  and  this  gospel  all  Christians 
profess  to  receive.  Hence  the  Apostles  speak  of  one 
common  faith — like  precious  faith,  and  the  unity  of  th^ 
faith  and  of  the  knowledge  of  the  Son  of  God. 

The  faith  of  all  true  Christians  is  essentially  the 
same.  The  object  of  it  is  the  word  of  God — the  na- 
ture of  it  is  receiving  the  love  of  the  truth — the  effect 
of  it  is  to  purify  the  heart.  However  they  may  differ 
in  some  matters  of  speculation,  they  agree  in  the  great 
doctrines  which  are  essential  to  godliness.  If  we 
would  make  allowance  for  men's  misapprehensions  of 
each  ether's  sentiments,  for  their  different  phrases  and 
modes  of  diction,  for  differences,  which  proceed  from 
the  heat  of  controversy,  and  would  also  throw  aside 
such  errors  as  are  merely  speculative,  the  faith  of 
Christians  would  appear  to  be  more  nearly  the  same, 
than  is  generally  imagined.  St.  James  says,  "  1  will 
shev/  you  my  faith  by  my  works."  If  your  brethren 
question  the  soundness  of  your  faith,  go,  shew  it  in 
this  orthodox  and  apostolic  manner.  If  they  give  you 
the  same  proof  of  their  faith,  however  weak  you  may- 
think  them  in  some  things,  receive  them,  but  not  to 
doubtful  disputation.  If  your  faith  and  theirs,  is  thus 
far  one  ;  with  respect  to  other  things,  forbear  one  an- 
other in  love. 

6.  There  is  one  baptism,  Mhich  is  the  badge  of  our 
relation  to  Jesus  Christ.  We  are  all  baptized  in  the 
tiame  of  Christ ;  and  he  is  not  divided.     Christians 


280  Christian  Unity,  [Serm.  XXII. 

may  differ  in  their  opinions  concerning  the  age  at 
which  persons  become  the  subjects  of  baptism,  and 
the  manner  in  which  they  ought  to  receive  it ;  but 
still,  in  regard  of  the  great  design  of  it,  wliich  is  the 
answer  of  a  good  conscience  toward  God,  and  in  re- 
gard of  the  obligations  implied  in  it,  which  are  to  put 
off  the  works  of  the  flesh,  and  to  put  on  the  Lord  Jesus 
Christ,  it  is  one  and  the  same.  We  all  consider  it  as 
an  institution  of  Christ,  a  badge  of  our  relation  to  him, 
a  token  of  our  obligation  to  depart  from  iniquity,  and 
a  seal  of  the  righteousness  of  faith  ;  and  though  wc 
may  differ  in  some  of  the  smaller  circumstances  of  it, 
why  may  we  not  view  it  as  substantially  the  same  I 
Why  may  we  not  w^alk  together  as  brethren,  and  keep 
the  unity  of  the  Spirit  in  the  bond  of  peace  ?  Baptism 
was  not  intended  to  break  Christians  into  various 
sects,  as  if  some  were  baptized  in  the  name  of  Paul — 
some  in  the  name  of  Apollos — and  some  in  the  name 
of  Cephas  ;  but  to  unite  the  whole  Christian  world ; 
for  all  are  baptized  in  the  name  of  Christ,  and  into  one 
body. 

7.  There  is  one  God  and  Father  oj  ally  ivho  is  ahve 
ally  through  ally  and  i?i  us  all. 

There  is  one  God  who  is  the  Father  of  the  whole 
creation  ;  but  in  a  more  eminent  sense  the  Father  of 
Christians.  He  has  not  only  created  them  by  his  pow- 
er, and  supported  them  by  his  Providence,  but  he  has 
also  by  his  Spirit  begotten  them  to  newness  of  life,  and 
by  his  grace  adopted  them  to  a  heavenly  inheritance. 
We  have  all  one  Father,  one  God  has  created  us,  one 
Spirit  has  sanctified  us,  one  inlieritance  is  reserved  for 
us — All  we  are  brethren — Let  us  love  one  another 
with  a  pure  heart  fervently.  How  good  and  how 
pleasant  it  is  for  brethren  to  dwell  together  in  unity  ? 

Our  God  and  Father  is  abo've  all.  He  reigns  su- 
preme. The  great  and  leading  precept  which  he  has 
given  his  children  is,  that  they  love  one  another.  This 


Serm.  XXIL]  Christian  Unity,  281 

5s  the  royal  law — it  is  the  end  of  the  commandment. 
^We  are  above  all  things  to  put  on  charity.  Every  op- 
position to  this  law  is  rebellion  against  the  highest  au- 
thority. 

God  is  through  all.  His  essence  pervades  our 
frame,  his  e3'es  search  and  try  our  souls,  his  influence 
preserves  our  spirits.  To  him  is  known  every  malev- 
olent, unsocial  and  contentious  passion  that  moves 
'ivithin  us.  Our  uncharitable  affections  to  one  anoth- 
er are  ingratitude  and  impiety  to  him,  in  whom  we 
live,  and  move,  and  have  our  being.  "  God  is  love  ; 
if  we  dwell  in  love,  we  dwell  in  God,  and  he  in  us.  If 
we  say  we  love  God,  and  still  hate  our  brother,  we  de- 
ceive ourselves  ;  for  he  who  loveth  not  his  brother, 
whom  he  hath  seen,  how  can  he  love  God,  whom  he 
iiath  not  seen  ?" 

God  is  in  all,  i.  e.  in  all  true  Christians  by  his 
Spirit.  They  are  the  temple  of  God,  and  hid  Spirit 
dwelleth  in  them.  Every  malicious,  envious,  revenge- 
ful passion  which  the  Christian  indulges,  is  an  opposi- 
tion to  the  Spirit  of  God,  whose  fruits  are  love,  peace, 
longsuffering,  gentleness  and  meekness  ;  and  every 
injury  which  he  commits  against  his  fellow  Christians, 
is  an  insult  upon  that  Spirit  which  dwells  in  them  ; 
for  they  are  the  temple  of  God,  and  if  any  man  proflme 
this  temple,  him  will  God  destroy.  Christians  are 
builded  together  for  an  habitation  of  God  through  the 
Spirit ;  all  divisions  and  separations  among  the  mem- 
bers of  the  church  of  God  are  inconsistent  with  their 
enjoying  the  Spirit.  He  dwells  v\  ith  those  who  are 
meek  and  humble,  and  tremble  at  the  word — not  with 
the  proud,  selfconfident  and  vain. 
^'They  who  cause  divisions  in  churches  in  order  to 
form  new  sects,  usually  make  high  pretensions  to  the 
influence  of  the  Spirit.  But  whatever  they  may  pretend, 
their  conduct  demonstrates,  that  they  have  not  the 
Spirit  of  God  ;  for  he  is  not  a  Spirit  of  contention,  but 
Vol.  III.  2  n 


282  Chris  nan  Unity,  ["Serm.  XXH, 

of  peace  ;  and  his  work  is  not  division  and  separation 
among  Christians,  but  unity  and  love.  See  then  that 
you  walk  worthy  of  your  vocation,  in  all  humility, 
meekness,  forbearance  and  love,  keeping  the  unity  of 
the  Spirit  in  the  bond  of  peace  ;  for  there  is  one  body, 
one  Spirit,  one  hope,  one  Lord,  one  faith,  one  bap- 
tism, one  God  and  Father  of  all,  who  is  above  all^ 
through  all,  and  in  us  all. 


SERMON    XXIIL 


The  Fracious  Gifts  of  Christ's  Ascension, 


EPHESIANS  iv.  8— 13. 

Wherefore  he  saithy  when  he  ascended  on  high,  he  led  cafitivity 
captivey  and  gave  gifts  unto  men.  (JVonu  that  he  ascended^ 
ivhat  is  it:,  but  that  he  descended  frst  into  the  lower  fiarts  of  the 
earth  ?  He  that  descended  is  the  same  that  also  ascended  up  far 
above  all  heavens,  that  he  might  fill  all  things.)  And  he  gave 
some  apostles  ;  and  some  prophets  ;  and  some  evangelists  ;  and 
some  pastors  and  teachers  ;  for  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry ^  for  the  edifying  of  the  body  of  Christy 
till  we  all  come  in  the  unity  of  the  faith,  and  of  the  knowledge  of 
the  Son  of  God  unto  a  perfect  man.,  unto  the  measure  of  the  stat- 
ure of  the  fulness  of  Christ. 

The  Apostle,  having  mentioned,  in  the  7th 
verse,  the  grace  bestowed  on  behevers  "  according  to 
the  measure  of  the  ^ift  of  Christ,"  immediately  pro- 
ceeds, in  the  words  now  read,  to  explain  what  the 
gifts  are  which  Christ  has  bestowed  ;  and  to  shew, 
that  they  were  disposed  at  his  ascension,  according  to 
the  divine  purpose,  for  the  general  edification  of  the 
church. 

To  prove  that  the  ascension  of  Christ  was  to  be  foU 
lowed  with  the  bestowment  of  spiritual  gifts,  he  quotes 
a  passage  from  the  68th  Psalm.  *'  Thou  hast  ascend- 
ed on  high ;  thou  hast  led  captivity  captive ;    thoi? 


284  Preeious  Gifts  of  [Serm.  XXIII, 

hast  received  gifts  for  men."  That  this  was  spoken, 
not  of  the  divine  nature,  but  of  Christ,  as  God  mani- 
fest in  the  flesh,  he  concludes  from  the  expression, 
*'  Thou  hast  ascended  on  high,"  For  his  ascension 
presupposes  a  descent  into  the  lower  parts  of  the  earth. 
And  he  who  thus  descended  is  the  same  that  ascended 
up  far  above  all  heavens,  that  he  might  fill  all  things. 
These  terms  cannot  properly  be  applied  to  God,  who 
is  a  universal  Spirit ;  nor  yet  can  they,  in  their  full 
sense,  belong  to  David,  or  any  mere  man  ;  and  there- 
fore must  be  understood  of  Jesus  Christ. 

Our  Lord's  *'  descent  into  the  lower  parts  of  the 
earth,"  may  signify  his  incarnation  ;  according  to 
these  words  of  David,  "  My  substance  was  not  hid 
from  thee,  when  I  was  curiously  wrought  in  the  lower 
parts  oj  the  earthJ^^  Or  it  may  refer  to  his  death  and 
buriaU  in  which  sense  the  phrase  is  also  used.  *'  They 
that  seek  to  destroy  me  shall  go  down  into  the  lower 
parts  of  the  earth  ;"  or  into  the  grave. 

Christ's  exaltation  is  expressed  by  his  **  ascending/ 
up  far  above  all  heavens'''' — above  these  visible  starry 
heavens — into  the  glorious  presence  of  God,  who  has 
set  his  glory  above  the  heavens. 

Elsewhere  he  is  said  to  be  "  made  higher  than  the^ 
heavens  ;"  and  to  be  "  raised  to  heavenly  places,  far 
above  all  principality,  and  po\ver,  and  might,  and  do- 
minion. 

Christ  has  thus  ascended,   "  that  he  might  fill  all  1 
things  :"  i.  e.  might,  according  to  his  promise,  fill  his 
apostles  and  other  disciples  with  heavenly  gifts  and 
graces,  and  thus  furnish  them  to  every  work  which 
they  should  be  called. 

"  He  led  captivity  captive." — -This  phrase  is  used, 
in  the  Old  Testament,  to  signify  a  complete  conquest 
over  enemies,  especially  over  such  as  had  formerly 
been  victorious.  This  is  the  meaning  of  it  in  the  song 
of  Deborah.  In  our  text  it  refers  to  Christ's  triumph 
(Dver  Satan  and  Death,     **  He,  by  his  death,  delivered 


Serm.  XXIII.3        ChrisVs  Ascension,  285 

those,  who  through  fear  of  death  were  subject  to  bond- 
age."— *'  He  spoiled  principalities  and  powers,  tri- 
umphing over  them  on  the  cross."  But  he  triumph- 
ed more  gloriously,  when,  after  his  ascension,  he 
poured  down  his  Holy  Spirit  on  his  apostles  and  disci- 
ples, and  thus  enabled  them  to  cast  out  devils,  and  to 
turn  sinners  from  the  power  of  Satan  unto  God.  He 
also  triumphed  over  death  in  a  most  conspicuous  man- 
ner, when,  rising  from  the  grave,  ascending  into  heav- 
en, and  shedding  forth  miraculous  gifts,  he  demon- 
strated his  power  to  quicken  whom  he  would,  to  call 
forth  the  dead  from  their  graves,  and  to  exalt  believers 
to  an  eternal  state  of  giory  with  himself. 

"  He  gave  gifts  to  men."  The  expression  in  the 
68th  Psalm  is,  "  He  received  giiis /ar  men."  He  re- 
ceived gifts  from  the  Father  to  bestow  them  on  men, 
**  It  hath  pleased  the  Father,  that  in  him  all  fulness 
should  dwell  ;  and  that  of  his  fulness  we  all  should  re- 
ceive grace  for  grace."  All  power,  in  heaven  and 
earth,  is  committed  to  him.  Hence,  when  he  com- 
manded his  apostles  to  go  forth  and  preach  the  gospel, 
he  promised  to  endue  them  with  power  from  on  high, 
by  which  they  should  cast  out  devils,  speak  with  new 
tongues,  recover  the  sick  and  defeat  all  the  power  of 
the  enemy,  and  thus  demonstrate  their  divine  com- 
mission. 

Besides  these  extraordinary  gifts  vouchsafed  for  the 
confirmation  of  the  gospel,  he  promised  and  bestowed 
such  an  internal  influence  of  the  Spirit,  to  accompany 
the  preaching  of  the  gospel,  as  should  open  men's 
hearts  to  attend  to  it  and  believe  it. — Accordingly, 
wherever  the  apostles  went  preaching  the  word,  multi- 
tudes were  turned  from  darkness  to  light,  from  the 
power  of  Satan  to  God,  and  from  the  works  of  the  flesh 
to  works  meet  for  repentance. 

The  extraordinary  gifts  continued  only  for  a  season, 
until  the  gospel  was  established.  The  ordinary  influ- 
ence of  the  Spirit  is  alike  necessary  in  all  ages,  and 


286  Precious  Gifts  of        [Serm.  XXIIL 

will,  in  a  greater  or  less  degree,  attend  the  gospel  to 
the  end  of  the  world. 

Among  the  gifts  bestowed  on  the  church,  St.  Paul 
particularly  mentions  the  officers  appointed  for  its  edifi- 
<:ation.  ^*  Christ  gave  some  apostles ;  some  prophets; 
some  evangelists  ;  some  pastors  and  teachers.'* 

By  apostles,  prophets  and  evangelists  are  intended 
•those  extraordinary  ministers,  who  were  employed  to 
propagate  the  gospel  in  the  world,  and  who,  for 
that  purpose,  were  endowed  with  miraculous  powers. 
By  pastors  and  teachers  are  generally  understood  those 
ordinary  ministers,  who  had  t"he  care  of  particular 
churches,  and  who  were  to  be  continued  in  succession 
to  the  end  of  the  world.  A  similar  distinction  is  made 
in  the  12th  chapter  of  the  First  Epistle  to  the  Corin,. 
thians.  "  God  hath  set  some  in  the  church  ;  first 
apostles  ;  secondarily  prophets  ;  thirdly  teachers  ; 
after  that  miracles,  &c." 

The  name  of  apostles  is  especially  applied  to  those, 
who  were  immediately  commissioned  by  Jesus  Christ, 
to  be  witnesses  of  his  doctrines  and  works,  his  death 
and  resurrection,  and  to  go  forth  and  publish  his  gos-'' 
pel  among  the  nations  of  the  earth.     To  these,  as  oc-y 
casion  required,  the  Spirit  revealed  the  mysteries  of*^ 
the  divine  will,  that  they  might  communicate  them  to 
the  world. 

Prophets  were  men  endowed  with  supernatural 
knowledge  in  divine  things  ;  the  knowledge  of  the  an» 
<jient  scriptures — of  the  doctrines  and  mysteries  of  the 
"gospel — and,  in  some  cases,  of  future  events.  These 
were  chiefly  employed  in  opening  and  explaining  to 
believers  the  great  trutlis  of  religion. 

Evangelists  are  generally  supposed  to  have  been 
men  employed  in  propagating  the  gospel  among  the 
Jleathen,  in  founding  churches  where  Christ  had  not 
been  named,  and  in  confirming  the  churches  which 
were  already  founded.      They  are  distinguished  front 


Serm.  XXIII.3         Christ's  Ascension,  28T 

the  apostles  only  as  their  gifts  and  employments  were 
more  limited  and  confined. 

Pastors  and  teachers  were  those  who  labored  in 
word  and  doctrine,  especially  in  particular  churches,  of 
which  they  had  the  immediate  charge.  As  the  apos*^ 
ties  received  the  word  more  immediately  from  Christ, 
cither  by  his  personal  instruction,  or  spiritual  inspira- 
tion, so  they  from  time  to  time  communicated  it  to  the 
pastors  and  teachers,  who,  receiving  it  from  them, 
preached  it  to  others,  for  their  conversion  to^  and  edifi- 
cation in  the  faith  of  the  gospel.  This  appears  from 
Paul's  charge  to  the  elders  of  Ephesus,  from  his  in- 
structions to  Timothy  and  Titus,  and  from  John's  let- 
ters to  the  angels  of  the  churches  in  Asia. 

Christ  gave  these  various  officers  "  for  the  perfect- 
ing of  the  saints,  for  the  work  of  the  ministry,  for  the 
edifying  of  the  body  of  Christ."     Or,  as  the  words^ 
more  agreeably  to  the  original,  may  be  rendered.  He 
gave  pastors  and  teachers,  in  order  to  the  preparing  of 
holy  men  for  the  luork  of  the  ministry,  for  the  edifying 
ef  the  body  of  Christ.*     The  officers  whom  Christ, 
gave,  were  to  instruct  and  furnish  others  for  the  min-' 
istry  ;  and  thus  a  succession  of  ministers  was  to  be 
continued  in  the  church,  for  her  edification  in  knowl- 
edge, faith  and  holiness. 

In  the  passage  now  explained  several  things  are  sug- 
gested which  deserve  our  particular  attention. 

1.  It  is  evident,  that  public  teachers  in  the  church 
are  to  be  a  distinct  order  of  men. 

Christ  has  given  so7ne  pastors  and  teachers.  He  has 
set  some  in  the  church  ;  first  apostles,  next  prophets, 
then  teachers.     Are  all  apostles  ?  Or  all  prophets  ? 

Or  «// teachers  ? By  no  means. — If  all  the  body 

were  one  member,  Where  were  the  body  ?  If  all  the 


288  Precious  Gifts  of  [Serm.  XXIII, 

membei*s  of  the  clmrch  were  to  assume  one  office, 
Where  were  the  church  ? 

None  have  a  right  publicly  to  teach  in  the  church, 
but  those  who  are  called — sent — liiitijorized  to  the 
work  in  the  gospel  way.  "  How  shall  they  preach, 
except  they  be  sent  ?" — "  i>!"o  man  taketh  this  honor 
to  himself  but  he  that  is  called  of  God,  as  was  Aaron ;" 
and  as  were  his  sons.  They  were  consecrated  by 
Moses,  God's  minister,  according  to  his  appointment, 
that  they  might  minister  to  him  in  the  priest's  office, 
Korah  and  his  companions  fell  under  an  awful  con- 
demnation, because  they  presumed  to  offer  incense 
with  unhallowed  hands,  pretending  that  all  the  congre- 
gation were  holy,  and  that  one  had  as  good  a  right  as 
another,  and  they  as  good  a  right  as  the  sons  of  Aaron, 
to  perform  the  solemn  functions  of  the  priesthood.  To 
these  impious  usurpers  Jude  compares  those  who  had 
crept  into  the  church  unawares,  turning  the  grace  of 
God  into  wantonness.  He  says,  *'  They  have  gone  in 
the  way  of  Cain,  run  greedily  after  the  error  of  Balaam,, 
and  perished  in  the  gainsaying  of  Korah."  All  Chris- 
tians are  to  exhort,  reprove  and  comfort  one  another, 
as  there  is  occasion  ;  but  public  teaching  in  the  church 
belongs  peculiarly  to  some — to  those  who  are  given  to 
be  pastors  and  teachers. 

li.  Public  teachers  are  here  called  Christ's  gifts. 
"  He^§-^^^  some  pastors  and  teachers."  And  tliey  are 
to  be  received  by  the  church  in  the  way,  in  which  he 
sends  them.  •  | 

There  is  a  particular  order,  which  Christ  has  insti-  ' 
tuted,  for  the  introduction  of  public  teachers.  The 
first  apostles  were  commissioned  immediately  by  him. 
In  the  time  of  his  ministry  on  earth,  he  ordained  twelve 
to  preach  the  kingdom  of  God  among  the  Jews.  Af- 
ter his  resurrection,  he  enlarged  their  commission, 
saying,  "  Go,  preach  the  gospel  to  all  nations."  But 
for  this  work  they  must  understand  the  languages  of  all 
nations  ;  therefore  lie  says,  "  Tarry  ye  at  Jerusalem," 


Serm.  XXIIL]         ChrisVs  Ascension,  289 

confine  your  ministry  there,  "  until  ye  be  endued  with 
power  from  on  high."  On  the  day  of  Pentecost, 
which  was  about  ten  days  after  Christ's  ascension, 
when  the  twelve  apostles,  and  those  who  had  compa- 
nied  with  them,  while  Christ  went  in  and  out  among 
them,  making  in  all  about  an  hundred  and  twenty,  were 
all  gathered  together  in  one  place,  the  Holy  Ghost  was 
shed  on  them  in  miraculous  gifts,  and  there  appeared,on 
each  of  them,  cloven  tongues,  like  as  of  fire,  and  they 
began  to  speak  with  other  tongues.  And  all  the  peo- 
ple, who  were  assembled  from  different  countries  to 
attend  the  festival,  heard  them  speak,  in  their  own 
various  languages,  the  wonderful  works  of  God.  To 
this  remarkable  event  the  apostle  refers,  when  he  says 
in  the  text,  "  Christ  ascended  on  high,  and  gave  gifts 
to  men,  and  he   gave  some  apostles,  some  prophets, 

They  who  were  thus  commissioned  of  heaven  to 
preach  the  gospel,  were  authorised  to  ordain  others. 
Paul,  after  his  conversion,  presumed  not  to  preach,  un- 
til Ananias,  by  immediate  direction  from  Christ,  had 
informed  him,  that  he  was  chosen  to  this  work,  and 
had  confirmed  the  information  by  a  miracle.  After- 
ward Paul  came  to  Jerusalem,  and  was  there  received 
by  the  apostles.  And  when  he  was  about  to  go,  in 
company  with  Barnabas,  on  a  mission  to  the  Heathens, 
they  were  both  separated  to  this  mission,  by  the  proph- 
ets and  elders  of  the  church,  who  fasted  and  prayed, 
and  laid  their  hands  on  them,  and  sent  them  away. 

Timothy  was  ordained  a  bishop  or  elder  by  the  lay- 
ing on  of  the  hands  of  the  presbytery.  And  the  things 
which  he  had  received,  the  same  he  was  to  commit  to 
faithful  men,  who  should  be  able  to  teach  others  also. 

When  Paul  and  Barnabas  v.ent  forth  preaching  the 
gospel. and  planting  churches  among  the  Gentiles,  they 
ordained  elders  in  everv  church. 

Titus,  who  v/as  a  minister  in  the  Isle  of  Crete,  was 
left  there  by  Paul,  for  this,  among  other  purposes, 
Vol.  hi.  2  o 


290  Precious  Gifts  of         [Serm.  XXI  IIv 

"  that  he  might  ordaui  elders  in  every  city."  If  the 
eldership  might  be  assumed  at  pleasure,  or  conferred 
by  private  hands,  why  should  Titus  be  left  in  Crete  to 
ordain  elders  ? 

Christ  gave  pastors  and  teachers,  not  only  to  preach 
his  gospel,  but  to  train  up  and  prepare  holy  men  for 
the  same  u^ork.  They  who  undertake  this  sacred 
work  should  be  saints  ;  but  it  is  not  ei^ery  saint  who  is 
qualified  for  it.  There  must  be  a  previous  education. 
They  who  desire  the  ministerial  office  should  be  fitted 
for  it  under  the  instructions,  and  sent  forth  under  the 
recommendations  of  teachers  already  in  office.  This 
our  apostle  plainly  signifies,  M'hen  he  says,  Christ  gave 
apostles,  prophets  and  teachers,  at  his  ascension,  *'  in 
order  to  the  perfecting  of  saints  for  the  work  of  the 
ministry." 

We  find,  in  scripture,  no  instance  of  ordination  to 
the  ministerial  office,  by  any  other  than  elders  of 
churches.  Every  church  has  a  right  to  choose  her  own 
minister  ;  but  his  induction  into  office  must  be  by  the 
hands  of  the  presbytery.  When  some  were  to  be  ap- 
pointed to  preside  over  the  church  stock,  and  the  daily 
ministrations  to  the  poor,  the  apostles  referred  the 
choice  of  the  persons  to  the  multitude  of  the  disciples; 
but  the  ordination  ihey  reserved  to  themselves.  They 
said,  *'  Look  ye  out  seven  men  of  honest  report — 
whom  wd"  may  appoint  over  this  business." 

As  the  approbation  of  elders  was  necessary  to  au- 
thorise men  to  preach  the  gospel,  so  we  find,  that  the 
apostles,  for  the  prevention  of  fraud  and  imposition^ 
sent  forth  their  preachers  with  written  testimonials^ 
This  appears  from  the  history  of  the  Acts  and  from 
Paul's  epistles,  to  have  been  an  uniform  practice.  And 
the  churches  were  never  to  receive  a  stranger,  in  the 
capacity  of  a  minister,  unless  he  could  exhibit  some 
evidence,  that  he  was  not  only  a  Christian,  but  a  min- 
ister, approved  of  Ills  brethren.  It  was  a  sign  of  great 
degeneracy  in  the  church  of  Thyatira,  that  she  sufl'er- 


Serm.  XXIIL]  Chris fs  Ascension,  291 

ed  those  to  teach  who  said  they  were  prophets,  but 
brought  no  credentials  of  their  prophetic  character., 
The  church  of  Ephesus,  on  the  contrary,  was  com- 
mended, because  she  could  not  bear  them  who  were 
evil ;  but  tried  them,  who  said  they  were  apostles,  and 
were  not,  and  found  them  liars. 

Hi.  Ministers  are  to  be  men  endued  with  gifts  suit- 
able to  the  work  to  which  they  are  called. 

As  in  the  early  days  of  the  gospel,  public  teachers 
were  called  to  extraordinary  services,  so  they  were  en- 
dued with  extraordinary  gifts :  But  these  gilts  were 
only  for  a  season.  The  Apostle  says,  "  Whether  there 
be  prophecies,  they  shall  fail  ;  whether  there  be 
tongues,  they  shall  cease  ;  Avhether  there  be  knowl- 
edge," immediately  inspired  knowledge,  *'  it  shall 
vanish  away." 

Since  the  gospel  is  fully  established,  the  miracles 
which  attended  its  first  publication  are  no  longer  of 
use  ;  and  since  it  communicates  to  us  all  things,  which 
pertain  to  life  and  godliness,  there  is  no  farther  need 
of  inspiration.  The  Aposde  tells  Timothy,  that  the 
scriptures  are  able  to  make  the  man  of  God  perfect, 
wise  to  salvation,  and  furnished  unto  every  good 
work. 

But  as  the  business  of  a  minister  is  to  teach  men  the 
things  which  Christ  has  commanded  in  the  holy  scrip- 
tures, so  it  is  necessary  that  he  himself  should  be  fully 
instructed  in  them.  One  who  undertakes  to  teach 
others,  should  well  understand,  firmly  believe,  ardent- 
ly love,  and  practically  exemplify  the  religion  which  he 
teaches.  He  should  not  be  a  novice  ;  but  one  who 
holds  fast  the  faithful  word,  as  he  has  been  taught ; 
and  one  who  by  sound  doctrine  is  able  to  exhort  and 
to  convince  gainsayers.  He  should  be  apt  to  teach,  hav- 
ing not  only  a  good  knowledge,  but  an  easy  faculty  of 
communicating  to  others  the  knowledge  which  he  has 
in  the  doctrines  and  duties  of  the  gospel.  That  he 
may  be  able  rightly  to  divide  the  word  of  truth,  he 


292  Precious  Gifts  of  [Serm.  XXIII. 

must  apply   himself  to  study,  and  give  attendance  to 
reading. 

In  the  early  days  of  the  gospel,  as  there  were  evan- 
gelists, who  went  forth  to  preach  the  gospel,  where 
Christ  had  not  been  named  ;  so  there  were  pastors  and 
teachers,  who  had  the  immediate  care  of  churches  al- 
ready established.  These  the  apostle  charges  to  take 
heed  to  the  flocks,  over  which  they  were  m^de  overseers. 
Ministers  are  not  to  enter  into  each  other's  laborr,,  but 
to  move  within  their  respective  measures  and  lines. 

IV.  The  great  object  of  the  gospel  ministry  is  the 
building  up  of  the  church  of  Christ.  When  he  as- 
cended, he  gave  pastors  and  teachers — "  for  the  edi- 
fying of  his  body." 

The  church  is  edined,  when  she  increases  by  the  ad- 
dition of  new  members  ;  and  when  she  becomes 
more  holy  by  the  religious  improvements  of  her  present 
members.  In  both  these  ways,  the  ministry  is  intend- 
ed for  the  edification  of  the  church. 

Ministers  should  so  speak  the  word,  as  to  convince 
gainsayers,  awaken  the  careless,  reclaim  the  errone- 
ous, instruct  the  ignorant,  and  turn  them  from  dark- 
ness to  light,  and  from  the  power  of  Satan  unto  God. 
*'  The  servant  of  the  Lord  must  not  strive  ;  but  be 
gentle,  apt  to  teach,  patient,  in  meekness  instructing 
them  who  oppose  themselves  ;  if  peradventure  God 
will  give  them  repentance,  to  the  acknowledging  of  the 
truth,  that  they  may  recover  themselves  out  of  the 
snare  of  the  devil." 

You  will  observe ;  the  apostle  expresses  the  success 
of  the  gospel  by  the  phrase  of  edifying  Chris fs  body, 
because  wherever  his  religion  prevails  in  men's  hearts, 
there  will  be  a  disposition  to  come  within  his  church 
and  attend  on  his  ordinances.  Real  converts  will  not 
be  indifferent  to  the  edification  of  Christ's  house  ;  much 
less  will  they  feel  a  desire  to  pull  it  dov/n.  They  will 
not  rend  and  divide  Christ's  body  ;  but  seek  to  pre- 
serve its  soundness  and  promote  its  growth.     They 


Serm.  XXIII.]        ChrisVs  Ascension,  295 

who,  in  the  Apostle's  days  were  converted  to  the  faith 
of  the  gospel,  immediately  joined  themselves  to  the 
Lord.  The  increase  and  union  of  the  church  are  the 
immediate  effects  of  a  real  revival  of  religion. 

The  ministry  is  designed  for  the  improvement  of 
saints,  as  well  as  for  the  conversion  of  sinners.  They 
who  view  themselves  as  regenerate,  are  not  to  suppose, 
they  have  already  attained,  but  they  are  to  go  on  to  per- 
fection. For  this  end  they  are  to  attend  on  the  ap- 
pointed ministration  of  the  word  ;  and  to  this  end  the 
ministration  of  it  should  be  adapted.  The  apostles 
warned  every  man,  and  taught  every  man  in  all  wis- 
dom, that  they  might  present  every  man  perfect  in 
Christ  Jesus. 

Pastors  and  teachers  are  given  for  the  edifying  of 
Christ's  body,  *'  till  we  all  come  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  to  a  per- 
fect man,  to  the  measure  of  the  stature  of  the  fulness 
of  Christ.'' 

*'  There  is  one  faith  ;"  and  we  should  all  come  to 
such  a  good  understanding  in  the  doctrines  of  Christ, 
as  to  have  this  one — ihis  like  precious  id\xh. ;  or,  if  we 
differ  in  sentiment,  still  to  maintain  that  unity  of  af- 
fection which  is  the  fruit  of  faith.  We  should  all 
mind  one  and  the  same  grand  object,  the  common  sal- 
vation. 

Christians  may  have  various  opinions  about  the  less 
important  doctrines  of  religion  ;  but  true  faith  has  the 
same  influence  in  all.  It  works  by  love,  and  purifies 
the  heart.  So  far,  therefore,  as  we  walk  together  in 
mutual  peace  and  love,  and  in  obedience  to  our  com- 
mon Lord,  we  may  be  said  to  have  come  to  the  unity 
of  the  faith. 

The  apostle  mentions  also  the  unity  of  the  knowl- 
edge of  Christ.  All  Christians  profess  to  believe  in 
him  as  their  teacher  and  Saviour.  But  unless  this  pro- 
fession is  accompanied  with  a  love  of  his  precepts  and 
a  conformity  to  his  example,  it  avails  us  nothing. — . 


'294i  Precious  Gifts  of        [Serm.  XXIIL 

*'  Why  call  ye  me,  Lord,  Lord,  and  do  not  the  things 
which  I  say  ?"  To  come  to  the  knowledge  of  Christ,  is 
to  have  the  same  mind  as  was  in  him,  and  to  walk  as 
he  walked.  So  far  as  we  agree  in  that  holy  temper 
and  life,  which  his  example  exhibits,  and  his  gospel 
requires,  we  come  to  the  unity  of  the  knowledge  of 
him. 

As  our  conformity  to  Christ  will  not  be  perfect  in 
this  world,  we  never  must  rest  in  attainments  already 
made,  but  continually  aspire  to  the  character  of  a  per- 
fect man — to  the  measure  of  the  stature  of  the  fulness 
of  Christ.  We  must  labor  to  become  Christians  of 
full  maturity  and  ripeness  in  all  those  heavenly  graces 
which  are  derived  from  him.  The  apostle  says  of 
himself,  "  I  press  toward  the  mark  for  the  prize  of  the 
high  calling  of  God  in  Christ  Jesus."  He  adds, 
*'  Let  us,  as   many  as  are  perfect,  be   thus  minded." 

REFLECTIONS. 

1.  Our  subject  should  lead  us  to  adore  the  wisdom 
of  God  in  the  provision  made  for  our  edification  in 
knowledge  and  holiness. 

He  has  given  apostles  and  prophets,  pastors  and 
teachers,  for  the  edifying  of  the  body  of  Christ.  He 
has  adapted  his  gifts  to  different  conditions  of  the 
church.  In  its  first  ages  there  were  apostles  ;  in  its 
ordinary  state  there  are  pastors.  Since  the  public 
ministration  of  the  word  is  an  institution  of  Christ,  de- 
signed for  the  happiness  of  fallen  men.  How  inex- 
cusable are  they  who  despise  it  ?  If  this  is  a  mean  of 
converting  sinners  ;  they  who  are  conscious  of  their 
impenitent  and  guilty  state,  should  seek  the  grace  and 
mercy  of  God  for  their  renovation  and  forgiveness,  by 
a  faithful  attendance  on  this  institution.  If  they  put 
the  word  of  God  from  them,  they  judge  themselves  un- 
worthy of  eternal  life.  If  the  ministry  is  designed  for 
the  improvement  of  saints  in  knowledge  and  faith,  let 


Serm.  XXIII.]         Christ's  Ascension,  295 

none,  in  the  pride  of  their  own  sufficiency,  turn  away 

from  it.     Are   you  already  perfect  ? If  not,  then 

you  need  the  means  of  edification  ;  use  them  with 
diligence  while  you  are  in  this  world  :  In  the  future 
you  will  not  need  them  ;  there  you  will  come  to  per- 
fect men. 

2.  If  Christ  has  given  pastors  and  teachers  for  our 
edification,  till  we  come  in  the  unity  of  faith  and 
knowledge  to  more  oerfeet  men,  then  such  a  conduct 
in  ministers,  or  in  private  Christians,  as  tends  to  dis- 
unite the  body  of  Christ,  must  be  highly  offensive  to 
him.  Ministers  should  remember,  that  they  are  or- 
dained to  bring  men  to  a  unity  in  the  faith  and  knowl- 
edge of  Christ,  and  in  love  and  affection  to  one  anoth- 
er. They  should  unite  their  influence  to  accomplish 
this  end.  If  they  cause  divisions  and  offences,  they 
walk  contrary  to  the  doctrine  which  they  have  received. 
They  serve  not  the  Lord  Jesus.  Christians  should 
walk  together  in  love,  and  study  the  things  which  make 
for  peace,  both  in  the  church  of  which  they  are  mem- 
bers, and  among  other  churches  of  our  common 
Lord. 

3.  What  cause  have  we  to  be  humble,  that,  under 
our  means  of  growth,  we  fall  so  much  below  the  stat- 
%ire  of  perfect  men  !  Let  us  compare  ourselves  with 
the  precepts  and  pattern  of  Jesus  Christ.  How  much 
we  come  short  of  that  purity  which  his  gospel  requires, 
and  which  his  life  in  the  flesh  exemplified  !  It  would 
be  useful,  that  we  should  take  a  frequent  review  of 
©ur  lives — that  we  should  daily  examine  the  temper  of 
our  hearts.  Thus  we  may  learn  what  manner  of  spirit 
we  are  of — what  progress  we  make,  or  whether  any  at 
all — in  wh.it  respects  our  tempers  need  correction,  and 
our  lives  amendment — and  thus  we  shall  be  excited  to 
come  to  the  throne  of  grace,  that  we  may  obtain  grace 
to  help  in  the  time  of  need. 

4.  Let  us  make  continual  improvement  in  religion. 
This  is  the  best  evidence  of  our  sinceritv.     Christ, 


296  Precious  Gifts  ^c,        ,[Serm.  XXIII. 

who  has  given  pastors  and  teachers  for  the  ministry, 
has  a  fulness  of  the  Spirit  at  his  disposal.  Of  his  ful- 
ness we  may  receive  grace  suited  to  our  cases,  and  e- 
qual  to  our  wants.  While  we  attend  on  his  institu- 
tions, let  us  implore  his  blessing  to  accompany  them  ; 
and  thus  endeavor  to  rise  above  the  world,  to  purge  a- 
way  our  remaining  corruptions,  to  strengthen  every 
holy  principle,  and  to  abound  more  and  more  in  every 
grace  and  good  work,  till  we  come,  in  the  unity  of  the 
feith  and  of  the  knowledge  of  the  Son  of  God,  to  a  per- 
fect man,  to  the  measure  of  the  stature  of  the  fulness  of 
Christ. 


SERMON  XXIV. 


Christian  Stability  and  Maturity. 


EPHESIANS  iv.  14,15,16. 

That  we  henceforth  be  no  more  children^  tossed  to  cndfro^  and  car- 
ried  about  with  every  ivind  of  doctrine^  by  the  sleight  ofmen^  and 
cunning  craftiness,,  wherebij  they  lie  in  wait  to  deceive  ;  but  s/ieak- 
ing  the  truth  in  love,  juaygmv)  up  into  him  in  all  things,  tvhie^i  is  the 
head,  even  Christ  ;from  whom  the  lohnle  body,  Jitly  joined  togeth- 
er, and  compacted  by  that  which  every  joint  »v/i/}Ueth,  according 
to  the  effectual  working  in  the  measure  of  every  pan,  maketh  in- 
erease  to  the  edifying  of  itself  in  love. 

IN  the  preceding  verses,  the  Apostle  observes, 
that  Christ  instituted  the  gospel  ministry  for  the  edifi- 
cation of  his  body,  the  church,  until  we  all  come,  in 
the  unity  of  the  faith  and  knowledge  of  Christ,  unto  a 
perfect  man.  Wherein  this  complete  manhood  con- 
sists, and  by  what  means  we  must  endeavor  to -attain 
it,  he  instructs  us  in  the  words  which  have  been  read. 
Christian  maturity  is  a  steady  belief  of,  and  obedience 
to  the  gospel,  in  opposition  to  fickleness  and  incon- 
stancy. The  way  in  which  we  are  to  obtain  and  pre- 
serve this  maturity  is  union  with  Jesus  Christ,  from 
whom  the  whole  body  of  believers,  compacted  and  ce- 
mented together  by  every  joint  of  supply,  according  to 
its  power  in  the  proportion  of  every  part,  maketh  in- 
crease of  the  body  to  the  edifying  of  itself  in  love. 
Vol.  III.  2  p 


298-  Christian  Stability         [Serm.  XXIV. 

The  Apostle  here  describes  the  perfect  man,  or  ma- 
ture Christian,  both  negatively  and  positively.  He  is 
not  a  child  tossed  to  and  fro,  and  carried  about  with  ev- 
ery wind  of  doctrine  :  But  he  is  one,  who,  having  em- 
braced and  professed  the  truth  with  a  real  love  of  it, 
grovt^s  up  into  Christ  in  all  things. 

We  will,  first,  consider  the  negative  part  of  this  de- 
scription. 

Christ  instituted  the  gospel  ministry,  that  believers, 
arriving  to  maturity  in  faith  and  knowledge,  should  no 
more  be  children,  tossed  to  and  fro,  and  driven  about 
with  every  wind,  by  the  sleight  of  men,  and  the  cun- 
ning craftiness,  whereby  they  lie  in  wait  to  deceive. 

Several  metaphors  are  here  used  to  express  that 
weakness  and  versatility,  which  some  discover,  and 
which  honest  Christians,  under  the  ministry  of  the 
word,  \\\\\  endeavor  to  6utgro\v. 

1.   Christians  must  not  remain  children. 

In  humility,  meekness  and  teachableness  let  them  be 
children  ;  but  in  understanding,  constancy  and  forti- 
tude they  should  be  men.  While,  as  new  born  babes,, 
they  desire  the  sincere  milk  of  the  word,  let  them  so 
use  it  as  to  grow  thereby. 

*'  Call  no  man  your  father  on  earth,**  says  our  Lord, 
''  for  one  is  your  Father  in  heaven."  Children  have 
but  little  knowledge,  and  but  a  weak  judgment.  They 
are  guided  more  by  the  opinions  of  others,  than  by  per- 
sonal conviction.  They  may  be  led  right  or  wrong, 
according  as  the  examples  which  they  see,  and  the 
counsels  which  they  hear,  are  good,  or  evil.  They  be- 
lieve hastily,  and  act  implicitly.  They  are  governed 
by  passion  more  than  reason — by  feeling  more  than 
judgment. — Now,  in  distinction  from  this  childish 
temper,  be  ye  fully  persuaded  in  your  own  minds. 
Jndge  for  yourselves  what  is  right.  Prove  all  things, 
and  hold  fast  that  which  is  good.  Make  the  word  of 
truth,  not  the  opinions  of  men,  the  rule  of  your  faith 
and  conduct.     Follow  no  man  blindly,  but  look  well  to 


Serm.  XXIV.]  and  Maturity.  29^ 

your  goings.  Judge  of  truth  and  error — of  right  and 
wrong,  not  by  your  occasional  feelings,  or  the  current 
of  your  affections  ;  but  by  the  calm  and  sober  exercise 
of  your  understanding. 

2.  The  Apostle  cautions  us,  that  we  be  not  tossed  tc 
and  Jro^  like  a  ship  rolling  on  the  waves.  "  He  that 
wavereth,"  says  Saint  James,  '*  is  like  a  wave  of  the 
sea,  driven  with  the  wind  and  tossed.  Let  not  that 
man  think  that  he  shall  receive  any  thing  of  the  Lord. 
Tiie  doubleminded  man  is  unstable  in  all  his  ways." 
In  opposition  to  this  unstable,  fluctuating  temper,  v.e 
are  required  to  '*  hold  fast  the  profession  of  our  faith, 
without  wavering," 

The  man  who,  without  principle,  knowledge  and 
judgment,  assumes  the  high  profession  of  the  Chris- 
tian, may  appear  steady  in  a  calm  season  :  But,  in 
times  of  temptation,  he  will  be  like  a  ship  without  pi- 
lot, anchor  or  ballast,  tossed  about  by  the  power  of  a 
tempest.  He  is  at  the  mercy  of  every  rude  gust.  He 
is  driven  in  any  direction,  as  the  wind  happens  to  blow. 
He  is  elevated  high,  or  sunk  low,  as  the  waves  rise  or 
fall.  He  makes  no  port  ;  but  floating  at  large,  on  the 
troubled  element,  he  is,  every  moment,  in  danger  of 
shipwreck. 

The  Christian,  who  embarks  for  the  heavenly  world, 
must  consider,  that  the  ocean  on  which  he  sails,  is 
subject  to  changing  winds,  and  perilous  storms.  He 
must  not  promise  himself  smooth  waters,  soft  gales  and 
clear  skies  ;  but  go  provided  for  all  kinds  of  weather. 
The  word  of  truth  must  be  his  compass,  and  faith  his 
pilot  ;  hope  must  be  his  anchor,  and  knowledge  and 
good  works  his  ballast ;  prudence  must  keep  the 
watch,  and  sober  reason  hold  the  helm.  Thus  he  may- 
sail  with  safety  in  all  seasons. 

3.  We  must  not  be  carried  about  with  every  i^ind  of 
doctrine. 

False  doctrines,  like  winds,  are  blustering  and  un- 
steady.    They  blow  from  no  certain  point  ;   but  in  ai! 


300  Christian  Stability       [Serm.  XXlV, 

directions  ;    and  they  frequently,  and  sometimes  sud- 
denly, shift  their  course.     They  make  great  noise  and 
bustle,  disturb  the  atmosphere,  and,  by  their  violent 
motions,  they  spread  confusion  and  ruin.    Light  bodies 
are  easily  taken  up  and  driven  about  by  every  wind  that 
blows.     The  gale  which  cleanses  the  wheat,  disperses 
the  chaff.     The  deep  rooted  oak  stands   firm  in  its 
place,   while  the  dry  leaves  beneath  it  are  caught  up, 
wafted  around,  and  made  the  sport  of  every  gust.     So 
the  sincere  Christian,  rooted  and  grounded  in  the  truth, 
and  grown  up  to  maturity  in  faith  and  knowledge,  is 
stedfast  in   his  religion,   whatever  storms  may  assault 
him.  He  remains  in  his  place,  whatever  winds  may  blow. 
But  the   light  and  chaffy  Christian  :  the   hypocritical, 
unprincipled  professor,  is  easily  carried  about  by  divers 
and   strange   doctrines.       He   shifts   his   course   and 
changes  his  direction,  as  the  wind  of  popular  opinion 
happens  to  drive. 

If  we  would  be  constant  in  our  religion,  we  must  be 
rooted  in  faith  and  love. 

4.  The  Apostle  warns  us,  that  we  are  in  danger  from 
the  sleight  of  men^  and  the  cunning  craftiness  nvhereby 
they  lie  in  voait  to  deceive. 

The  true  ministers  of  Christ  use  great  plainness  of 
speech,  and  by  manifestation  of  the  truth  commend 
themselves  to  the  consciences  of  men.  Corrupt  teach- 
ers use  sleight  and  craft,  that  they  may  ensnare  the  sim- 
ple, and  decoy  the  unsuspecting,  and  thus  make  prose- 
lytes to  their  party. 

Christians  should  beware  of  evil  workers,  and  watch 
against  their  dishonest  arts.  That  they  may  escape  the 
dangers  to  which  they  are  exposed  in  corrupt  times, 
they  must  attend  to  the  plain  and  obvious  precepts  and 
doctrines  of  the  gospel,  make  these  their  rule,  and  con- 
sent to  no  opinion,  or  practice  inconsistent  with  them, 
however  plausibly  it  may  be  recommended.  They 
must  furnish  themselves  with  such  knowledge  in  diving 


Serm.  XXIV.]  and  Maturity.  301 

things,  as  to  discern  the  designs,  and  escape  the  artifice 
of  evil  men  and  seducers. 

That  Christians  may  the  better  secure  themselves 
from  seduction,  the  gospel  has  warned  them  of  the  va- 
rious crafts  of  those  who  lie  in  wait  for  them. 

Deceivers  come  in  sheep's  clothing  ;  with  an  osten- 
tation of  uncommon  humility,  meekness  and  heavenli- 
ness  ;  but  inwardly,  they  are  ravening  wolves,  whose  real 
aim  is  to  scarter  and  devour  the  sheep. 

They  are  deceitful  workers,  transforming  themselves 
into  apostles  of  Christ  and  ministers  of  righteousness  ; 
and  thus  corrupting  men  from  the  simplicity  that  is  in 
Christ ;  even  as  Satan  transformed  himself  into  an  an- 
gel of  light,  and  through  his  subtlety  beguiled  Eve  from 
her  fidelity  to  God.  Like  him,  they  make  cautious 
advances,  not  alarming  men,  at  first,  by  the  grossest 
errors  ;  but  leading  them  along,  step  by  step,  from 
smaller  errors  to  greater.  Thus  they  wax  worse  and 
worse,  deceiving,  and  being  deceived. 

They  practice  not  their  arts  directly  on  those,  who, 
by  reason  of  use,  have  their  senses  exercised  to  discern 
both  good  and  evil  ;  but  they  beguile  unstable  souls, 
deceive  the  hearts  oithe  simple,  creep  into  houses  and 
lead  captive  the  more  tender  sex,  and,  by  their  means, 
subvert  whole  houses,  teaching  things  which  they  ought 
not,  for  filthy  lucre's  sake. 

Such  teachers  discover  a  peculiar  malignity  against 
the  true  ministers  of  Christ.  Paul  speaking  to  the 
Galatians  concerning  the  deceivers  who  were  among 
them,  says,  "  They  zealously  affect  you,  but  not  well ; 
they  would  exclude  us,  that  you  might  affect  them.'* 
These  crafty  and  designing' preachers  appeared  among 
the  Corinthians.  There  they  represented  Paul  as 
making  the  gospel  burdensome,  while  they  preached  it 
freely,  and  without  a  reward.  And  yet  the  reverse 
was  true.  They,  by  their  insidious  arts,  devoured 
those  among  whom  they  went,  and  even  brought  them 
kito  bondage,  while  Paul  preached  the  gospel  without 


502  Christian  Stability  [Serm.  XXlV, 

charge ;  and  though  he  asserted  his  right  to  live  of  the 
gospel,  yet  he  waved  the  right,  or  used  it  with  such 
moderation,  as  to  give  no  cause  of  complaint. 

Deceivers  are  confined  to  no  sphere,  and  governed  by 
no  rule  ;  but  stretch  themselves  beyond  their  line,  en- 
ter into  other  men's  labors,  and  build  on  another  man's 
foundation.  Thus  they  cause  divisions  and  ofiences, 
.ontrary  to  the  doctrine  of  peace  and  unity  which  the 
churches  have  received. 

They  pretend  to  superior  sanctity,  and  say  to  others, 
**  Stand  by  yourselves,  come  not  near  to  us  ;  for  we 
are  holier  than  you  ;"  when,  in  reality,  "  they  who 
thus  separate  themselves,  are  sensual,  and  have  not  the 
Spirit." 

They  are  watchful  to  take  advantage  of  any  unhappy 
circumstance  in  a  church,  such  as  the  discipline  of  an 
offender,  the  death  of  a  minister,  or  accidental  conten- 
tion, and,  by  such  means,  to  introduce  and  establish 
themselves.  Paul  says  to  the  Ephesians,  among  whom 
he  had  preached  for  several  years,  "  1  know  that,  after 
my  departure^  shall  grievous  wolves  enter  in  among 
you,  not  sparing  the  flock  ;  yea,  even  of  your  own 
selves  shall  men  arise  speaking  perverse  things,  to 
draw  away  disciples  after  them." 

Such  teachers  labor  to  unsettle  men's  minds  from 
the  established  order  of  the  gospel,  and  to  prejudice 
them  against  the  regular  maintenance  of  the  ministry, 
representing  all  order  in  churches  as  tyranny,  and  all 
stated  provision  for  the  ministry,  as  oppression.  They 
promise  men  liberty  %  but  are  themselves  the  servants 
of  corruption.  They  speak  evil  of  things  which  they 
understand  not,  and  allure  through  the  lusts  of  the 
flesh,  those  who  were  clean  escaped  from'  them  who 
live  in  error. 

The  gospel  has  thus  particularly  informed  us  of  thq^ 
running  craftiness  of  those  who  lie  in  wait  to  deceive, 
that  we  may  not  be  led  away  by  the  error  of  the  wick- 
ed, nor  fall  from  our  own  stedfastness. 


Serm.  XXIV.]         and  Maturity.  ■    305 

We  have  considered  the  negative  part  of  the  descrip» 
tion  given  of  the  mature  Christian. 

We  will  now,  secondly,  attend  to  the  positive  part. 
The  Christian,  "  speaking  the  truth  in  love,  should 
grow  up  in  all  things  into  Christ." 

1.  We  must  "  speak  the  truth  in  love  ;"  or  "  be 
sincere  in  love  ;"  as  the  margin  reads.  The  word  is 
of  an  extensive  signification.  It  imports,  to  receive, 
retain  and  obey  the  truth,  as  well  as  to  speak  or  profess 
it.     Particularly  ; 

We  should  acquire  a  good  doctrinal  knowledge  of  the 
truth  as  it  is  in  Jesus.  We  should  examine  the  evi- 
dences of  our  religion,  that  we  may  be  able  to  give  ari 
answer  to  every  man  who  asks  the  reason  of  our  faith  ; 
and  we  should  acquaint  ourselves  with  the  doctrines 
and  precepts  of  the  gospel,  that  we  may  discern  things 
which  differ,  and  approve  those  that  are  excellent. 

We  should  be  well  established  in  the  truth.  The 
Apostle  tells  the  Corinthians,  "  His  preaching  Avas 
not  with  enticing  words  of  men's  wisdom,  but  in  de- 
monstration  of  the  Spirit  and  of  power,  that  their  faith 
might  not  stand  in  the  wisdom  of  men,  but  in  the  pow- 
er of  God."  He  expresses  his  desire  for  the  Colos- 
sians,  '*  that  they  might  attain  to  the  full  assurance  of 
understanding  in  the  acknowledgment  of  the  gospel, 
lest  any  man  should  beguile  them  with  enticing  words.'" 
He  rejoiced  to  "  behold  their  order,  and  the  stedfast- 
ness  of  their  faith  in  Christ."  And  he  exhorts  them 
to  "  walk  in  Christ,  rooted  and  built  up  in  him,  and 
1  established  in  the  faith,  as  they  have  been  taught." 

We  should  see  that  our  hearts  are  conformed  to  the 
I  truth.     One  may  have  a  good  knowledge  of  the  evi- 
i  dences  and  doctrines  of  the  gospel,  and  yet  be  a  stran- 
'  gcr  to  the  power  of  it.    Such  a  man  is  liable  to  be  car- 
ried about  with  every  wind  of  doctrine,  and   to  make 
shipwreck  of  his  faith,  in  tempestuous  seasons.     Our 
best  security  against  this  danger,  is  a  heart  established 
■  with  grace.     *'  Take  heed,"  says  S;Aint  Peter,  *'  lest, 


504  Christian  Stability        [Serm.  XXI V* 

being  led  away  with  the  error  of  the  wicked,  ye  fall 
from  your  own  stedfastness  ;  but  grow  in  grace,  and 
in  the  knowledge  of  Jesus  Christ."  One  who  has  felt 
the  transforming  power  of  the  gospel,  has  a  witness  in 
himself,  that  it  is  true,  he  knows  it  must  be  from  God, 
because  it  inculcates  that  purity,  righteousness,  benev- 
olence, humility,  meekness,  temperance  and  universal 
rectitude,  which  must  always  be  appro vable  in  the  sight 
of  a  holy  and  perfect  Being ;  and  in  proportion  as  he 
finds  more  of  these  tempers  in  himself,  he  has  clearer 
evidence,  that  the  gospel  has  come  to  him  with  divine 
power.  He  will  not  be  persuaded  to  renounce  a  dis- 
pensation, which  God  has  so  manifestly  owned.  He 
will  not  suspect  those  doctrines  to  be  false,  which  have 
so  powerful  a  tendency  to  make  him  like  to  God.  He 
will  not  receive  as  truth,  any  thing  which  he  perceives 
to  be  of  an  opposite  tendency.  He  loves  the  com- 
mandment, because  it  is  holy — he  loves  the  truth,  be- 
cause it  gives  power  to  the  commandment. 

We  must  ivatk  m  the  truth.  The  reason  why  some 
so  easily  turn  from  the  truth,  and  run  greedily  in  the 
ways  of  error,  is  because  they  are  not  g6i}erned  by  the 
truth  which  they  profess  to  believe.  Though  in  word* 
they  acknowledge  it,  they  deny  it  in  practice  :  and 
finding  themselves  condemned  by  it,  they  conceive  an 
enmity  against  it.  When  thty  have  begun  to  depart 
from  the  order,  and  the  doctrine  which  is  after  godli- 
ness, they  find  new  temptations  to  depart  farther  still. 
One  error  introduces  another,  and  they  wax  worse 
and  worse,  deceiving,  and  being  ^ceived. 

2.  As  we  must  adhere  to  the  truth,  so  we  must 
"  grow  up  in  all  things  into  Christ,  who  is  the 
head." 

Christ  is  the  head  of  believers.  They  must  be  con- 
formed to  him ;  have  the  same  mind,  which  was  in 
him  ;  and  walk  as  he  walked. 

They  must  ^iD-ro'Tu  up  into  him.  They  are  here  in  a 
state  of  imperfection.     They,  at  present,  fall  much  be- 


Seim.  XXIV.]  and  Maturity,  305 

low  the  measure  of  the  stature  of  the  fulness  of  Christ. 
They  must  endeavor  to  be  continually  growing,  and 
aspire  after  a  more  complete  and  perfect  manhood. 

They  must  grow  in  all  things,  A  partial  religion  is 
not  that  which  the  gospel  teaches.  We  must  have  res- 
pect to  the  whole  character  of  Christ — to  the  whole  com' 
pass  of  duty — to  every  known  doctrine  and  precept  of 
scripture.  We  must  aim  to  stand  perfect  and  complete 
in  all  the  will  of  God — to  walk  worthy  of  him  unto  all 
pleasing,  and  to  be  fruitful  in  every  good  work.  *'  If 
any  man  be  in  Christ,  he  is  a  new  creature  ;  old  things 
are  passed  away  ;  all  things  are  become  new.'*  A 
hypocrite  may  seem  to  grow  in  some  things,  while  he 
is  destitute  of  the  main  things,  which  belong  to  relig- 
ion. He  may  abound  in  knowledge ;  but  he  fails  in 
practice.  He  may  have  much  zeal ;  but  he  has  no 
humility.  He  may  be  warm  in  his  devotions  ;  but  he 
is  cold  in  his  charity.  He  may  pretend  to  a  strong  faith  ; 
but  he  is  void  of  real  holiness.  He  may  talk  much  about 
religion  ;  but  he  does  litde.  He  may  express  much 
joy  in  Christ,  and  comfort  of  hope  ;  but  he  is  full  of 
love  to  the  world,  and  a  stranger  to  contentment  and 
patience.  He  may  be  severe  against  other  men's  sins  ; 
but  he  excuses  his  own.  He  may  pretend  a  high  love 
to  God,  and  an  ardent  desire  of  heaven  ;  but  still  he 
indulges  his  earthly  passions,  and  ungodly  lusts. 

Such  is  the  hypocrite.  The  sincere  Christian  is  not 
like  him.  He,  having  received  the  truth  in  love, 
grows  up  into  Christ  in  all  things.  All  the  graces  of 
the  gospel  unite  in  forming  his  temper.  They  all  op- 
erate in  harmony.  His  religion  is  one  continued,  uni- 
;  form,  consistent  work. 

I  I  proceed  now  to  the  other  branch  of  our  subject, 
I  which  is  to  shew  how  the  Christian  attains  to  this  ma- 
:  turity.  It  is  by  union  with  Jesus  Christ,  *'  from  whom 
the  whole  body  compacted  and  cemented  together  by 
'  every  joint  of  supply,  according  to  its  power  in  the  pro- 
A^OL.  HI.  2(^ 


306  Chnstian  Stability  [Serm.  XXIVr 


portion  of  every  part,  maketh  increase  of  the  body  tcy 
r4ie  edifying  of  itself  in  love." 

From  the  growth  of  the  human  body  the  Apostle 
borrows  a  similitude  to  illustrate  the  spiritual  growth  of 
the  Christian  church. 

The  head  is  the  principal  pai't  of  the  body.  Here  is 
the  seat  of  spirit  and  life.  Hence  nourishment  and  an- 
imation are  conveyed  to,  and  diffused  through  the 
whole  body,  by  means  of  the  communication  which 
there  is  among  all  the  parts,  each  part  assisting  the  dis- 
tribution according  to  its  measure  and  office.  If  the 
intercourse  between  the  head  and  any  member  was  cut 
off — if  any  channel  of  supply  failed  in  its  operation,  a 
langour  and  decay  would  immediately  ensue. 

in  order  to  the  growth  of  the  body,  there  must  be, 
not  only  a  union  with  the  head,  but  a  communication 
through  all  the  parts.  The  several  members  and  ves- 
sels must  reciprocate  with  one  another. 

So  it  is  in  the  spiritual  body.  Christians  must  be 
united  by  faith  unto  Christ  the  head,  who  filleth  all  in 
all.  They  must  keep  up  an  intercourse  with  him  by 
prayer  and  an  attendance  on  his  ordinances.  It  is  as 
absurd  to  expect  growth  in  knowledge  and  holiness, 
witl>out  the  means  instituted  for  the  edifying  of  the 
body  of  Christ,  as  it  would  be  to  expect  the  growth  of 
a  natural  body  without  supplies  of  food.  While  we 
attend  on  these  external  means,  we  must  look  to  Christ 
for  the  supply  of  the  Spirit  ;  for  it  is  the  Spirit  that 
quickeneth.  It  is  his  kindly  influence,  which  renders 
divine  ordinances  effectual  to  our  nourishment  and  in- 
crease. 

As  there  must  be  a  communion  with  the  head,  so 
there  must  be  an  intercourse  between  the  several  parts, 
in  order  to  the  growth  of  the  body.  The  members  of 
Christ,  who  are  by  faith  united  to  him,  must  also  by 
mutual  love  be  united  to  one  another,  that  spiritual  nour- 
ii>hment  may  be  properly  distributed.  The  whole  body,* 


Serm.  XXIV.]  and  Maturity,  307 

compacted  by  every  joint  of  supply,  must  experience 
an  effectual  working  in  the  measure  of  every  part. 

Christians  are  to  seek,  not  merely  their  ov/n,  but  the 
common  edification.  They  are  to  comfort  and  encour- 
age, to  exhort  and  assist  one  another.  They  are  to 
agree  together  in  prayer  and  praise,  in  hearing  the  word, 
and  attending  on  ordinances.  They  are,  by  mutual 
example  and  friendly  discourse,  to  animate  and 
strengthen  one  another.  They  should  have  the  same 
care  and  attention  one  for  another,  as  the  members  of  a 
natural  body.  If  one  member  suffer,  all  should  feel 
for  it.  If  one  be  honored,  all  should  rejoice  with  it. 
Thus  the  body  will  make  increase  to  the  edifying  of  it- 
self in  love. 

It  is  remarkable,  and  it  cannot  be  too  often  noticed, 
that  whenever  the  Apostle  speaks  of  Christain  growth 
and  edification,  he  points  out  love,  peace,  unity,  as  the 
main  thing  in  which  this  edification  must  appears  t 
"  Speaking  the  truth  in  loije,  grow  up  into  Christ." — 
"The  body  is  edified  f/z /o=U(?." — "Study  the  things 
which  make  {or  peace,  and  the  things  v.'herewith  ye  may 
edify  one  another,'^'' — "  Let  the  body  h^  joined  together 
and  compacted,  that  it  may  make  increase." — "  Let 
your  loiie  abound  more  and  more." — "  Abound  in  Icdc 
one  toward  another,  and  toward  all  men.," 

This  is  the  Apostle's  favorite  theme. 

1.  We  see  then,  that  there  can  be  no  Christian 
:growth,  where  Christian  love  is  wanting. 
"-  Love  is  a  principal  grace — the  end  of  the  command- 
ment— the  bond  of  perfectness — the  distinguishing 
mark  of  Christ's  disciples — and  a  mean  of  improve- 
ment in  all  other  graces.  It  is  this  which  unites  the 
several  parts  of  the  spiritual  body,  and  maintains  the 
communication  between  them,  so  that  nourishment  is 
Ininistered  to  them  all. 

^''  2.  We  are  here  reminded,  that  Christians  are  bound 
to  seek  the  peace,  in  order  to  the  edification  of  the  par- 
•iiciilar  church,  of  which  they  are  members.     Tliens 


SOS  Christian  Stability         [Serm.  XXIV. 

the  Apostle  joins  together.  The  latter  cannot  take 
place  without  the  former.  We  must  guard  against 
every  thing  which  tends  to  schism  and  disunion  in  the 
body  ;  and  prevent,  as  far  as  possible,  those  evils  which 
would  break  the  cohesion,  or  weaken  the  attraction, 
whereby  its  parts  are  held  together.  "  Where  envy 
and  strife  are,  there  is  confusion  and  every  evil  work.** 
3.  We  learn  from  our  subject,  that  no  pretences  of 
personal  edification  will  justify  our  withdrawing  from 
the  communion  of  a  church,  in  such  a  manner  as  would 
hinder  the  edification  of  our  brethren.  We  are  to  be 
joined  and  compacted  together,  and  thus  to  make  in- 
crease. We  are  to  look  at  the  things  of  others,  as  well 
as  at  our  own.  We  are,  indeed,  to  edify  ourselves  ; 
but  our  edification  must  be  in  love^  as  well  as  in  other 
graces.  And  this  love  will  excite  us  to  study  the 
things  which  make  for  the  common  edification.  You 
think,  perhaps,  the  word  is  dispensed  more  to  your 
edification,  or  more  to  your  taste,  in  some  other  place, 
than  in  the  church  with  which  you  are  immediately 
connected.  It  may  be  so :  This  is  no  improbable 
supposition.  Preachers  have  different  gifts,  and  hear- 
ers have  different  humors.  One  may  relish  this,  and 
another  that  manner  of  preaching,  though  the  same 
gospel  is  dispensed.  Still  you  are  not  to  withdraw 
from  the  assembly  of  your  brethren,  if  your  withdraw- 
ment  would  disturb  the  peace,  and  obstruct  the  edifi- 
cation of  the  church.  You  are  to  seek,  not  merely  your 
own  profit,  but  the  profit  of  many,  that  they  may  be 
saved.  Your  spiritual  growth  depends  on  your  union 
with  Christ,  the  head  ;  and  on  your  communion  with 
Christians,  the  members  of  the  great  body.  Christ  can 
make  his  gospel  successful,  though  it  be  delivered  by 
one,  whose  speech  is  called  contemptible.  You  are 
then  most  likely  to  receive  a  blessing  from  your  Lord, 
when  you  act  in  that  spirit  of  love  and  condescension 
which  he  requires. 


Serm.  XXIV.]  GTid  Maturity.  309 

Paul,  Apollos  and  Cephas,  all  preached  the  same 
gospel ;  but  each  had  his  o^vn  peculiar  manner  of 
preaching.  Paul  was  a  strong  reasoner  ;  Apollos  was 
an  eloquent  orator  ;  Peter  was  a  warm  and  affectionate 
speaker.  Thev  all  had  their  admirers  in  Corinth.  One 
said,  I  am  of  Paul  ;  another,  I  am  of  Apollos  ;  and  an- 
other, I  am  of  Peter.  Paul  reproNtd  this  party  attach- 
ment, as  an  indication,  that  they  were  carnal ;  that  they 
were,  as  children,  governed  more  by  natural  humor, 
than  by  spiritual  understai.ding.  '*  While  one  saith,  I 
am  of  Paul  ;  and  another,  I  am  uf  Apollos,  are  36  not 
carnal  ?  Who  is  Paul,  or  Apollo-,  but  ministers  by 
whom  ye  believed,  even  as  the  Lord  p?  ve  to  every  man  ? 
Paul  planted,  and  Apollos  watered  ;  Lut  God  gave  the 
increase." 

As  Christians  have  been  called  of  God  to  the  fc'low- 
ship  of  his  Son,  they  should  all  sp^tiik  the  same  tiling  ; 
they  should  be  joined  together  in  the  same  mind,  and 
in  the  same  judgment ;  and  there  shcuid  t?-.  no  divi- 
sions among  them. 

Since  Christ  has  appointed  *he  gospel  r  .  *ry  for 
the  edification  of  his  body,  let  us  meckrv .  '     and 

prayerfully  attend  upon  it,  as  his  institut.  v,  \n 

view  its  important  end,  endeavoring  to  .  .  i  y, 

ajid  desiring  to  come  in  the  uniiy  of  i  r.- 1- 

edge,  unto  the  stature  of  perfect  UiCi, 

Finally,  beloved  brethren,  buila  3  -  >  up  on 

your  most  holy  faith,  pray   in  '>-  '-'  i,   k(fep 

yourselves  in  the  love  of  God,  a....  *.  the  mer- 

cy of  oiu  Lord  Jcsua  Chhsi,  UiiU;  eteisisinfe. 


SERMON    XXV. 


Ghristians  to  be  distinguished  from  the  World, 


EPHESIANS  iv.  17,  18, 19. 

VThis  I  say  therefore  and  tentify  in  the  Lord,  tliat  ye  henceforth 
walk  not  as  other  Gentiles  walk,  in  the  vanity  of  their  mind,  hav 
ing  the  understanding  darkened,  being  alienated  from  the  life  of 
God  through  the  ignorance  that  is  in  them,  because  of  the  blind- 
ness of  their  heart,  who,  being  past  feeling,  have  given  themselves 
0ver  to  latciviousness,  to  luork  all  uncleanneas  tuith  greediness. 

1  HESE  Ephesians,  you  will  remember,  had 
lately  been  called  out  of  a  state  of  Heathenism  to  the 
knowledge  and  profession  of  the  religion  of  Jesus.  In 
the  verses  immediately  preceding  the  text,  the  apostle 
observes  to  them,  that  God  had  brought  them  within 
his  church,  and  had  admitted  them  to  the  privilege  of 
tlie  gospel  ministry,  which  was  given  by  Jesus  Christ, 
at  the  time  of  his  ascension,  for  the  edifying  of  his 
church,  till  all  should  come  to  full  maturity  in  relig- 
ion, that  ihey  might  no  more  be  children,  tossed  about 
by  the  artifice  of  deceivers  ;  but  might  be  men  grown 
up  in  all  things  to  the  resemblance  of  Christ  ;  and, 
being  united  to  him  by  faith,  and  joined  one  to  another 
by  love,  might  derive  spiritual  influence  from  him,  and 
charitable  assistance  from  their  brethren,  and  so  make 
continual  increase  in  every  virtue  and  good  worL 


Serit.  XXV.^G^ristiansto  bedistinguis/iedy^c,  3ir 

Now  since  they  had  experienced  so  great  a  change  in 
their  condition,  and  were  pinced  under  such  superior 
advantages,  the  apostle  earnestly  exhorts  them,  that,  in 
all  their  conversation,  they  would  distinguish  themselves 
from  other  Gentiles,  and  would  walk  worthy  of  their 
high  character  and  calling. 

'J 'he  manner  in  which  other  Gentiles  still  walked, 
and  in  which  they  themselves  had  once  walked,  he  des- 
cribes in  the  words  which  have  been  read.  They  lived 
in  the  vanity  of  their  mind — were  darkened  in  their  un-> 
derstanding — alienated  from  the  life  of  God  through 
their  ignorance  and  hardness  of  heart — and, being  past 
feeling,  had  given  themselves  over  to  work  all  unclean- 
ness  with  greediness. 

While  we  contemplate  the  manner  in  which  these 
Gentiles  walked,  we  shall  sec  how  converts  ought  to 
walk  ;  for  the  apostle  here  holds  up  to  view  the  con- 
versation of  the  former,  for  a  warning  to  the  latter,  "  I 
testify  in  the  Lord,  that  henceforth  ye  walk  not  as  oth- 
er Gentiles  walk." 

1.  These  Gentiles  walked  in  the  vanity  of  their 
mind.  The  aposde  Peter,  describing  the  corruptions 
of  the  Heathens,  says,  "  They  walked  in  abominable 
idolatries." 

The  filse  deities,  which  the  Gentiles  worshiped,  arc 
often  culled  vanities.  The  apostles  preaclied,  "  that 
they  should  turn  from  these  vanities  to  the  living  God, 
who  made  heaven  and  earth."  On  account  of  theii' 
worshipping  these  vanities,  the  apostle  says,  *'  They 
became  vain  in  their  imaginations^  and  their  foolish 
heart  was  darkened  ;  professing  themselves  to  be  wise, 
they  became  y^o/^,  and  changed  the  glory  of  the  incor- 
ruptible God  into  an  image  made  like  unto  corruptible 
man,  and  to  birds,  and  fourfooted  beasts  and  creeping 
things;  wherefore  God  gave  them  up  to  uncleanness 
through  the  lusts  of  their  own  hearts — and  to  vile  af- 
fections and  a  reprobate  mind,  to  do  things  which  v/ere 
not  seemlv." 


312         Christians  to  be  distinguished  [Serm.  XXV, 

The  prevalence  of  idolatry  in  the  world  is  a  melan- 
choly proof  of  the  depravity  of  human  nature.  The 
apostle  says,  "The  invisible  things  of  God,  from  the 
creation  of  the  world,  are  clearly  seen,  being  under- 
stood by  rhe  things  which  are  made,  even  his  eternal 
power  and  Godhead." — That  which  may  be  known  of 
God  was  manifest  even  to  the  Heathens,  for  God  had 
shewed  it  to  them,  so  that  they  were  without  excuse.'* 
The  reason  why  they  changed  the  truth  of  God  into  a 
lie  was  not  because  God  had  left  himself  without  wit- 
ness ;  but  because  they  did  not  like  to  retain  him  in 
their  knowledge.  Displeased  with  the  idea  of  one 
God  in  whom  all  perfections  met,  and  on  whom  all 
things  depended,  they  invented  gods  many,  and  lords 
many,  and  worshipped  and  served  the  creature  more 
than  the  Creator,  ascribing  to  each  deity  properties 
suited  to  their  own  vain  imaginations.  The  Psalmist 
resolves  the  atheism  of  the  world  into  the  same  cause. 
*•  The  fool  hath  said  in  his  heart,  there  is  no  God. 
They  are  corrupt ;  they  have  done  abominable  works  ; 
there  is  none  that  doeth  good." 

Atheism  and  idolatry  proceed  not  from  the  want  of 
sufficient  evidence,  that  there  is  one  eternal,  all  perfect 
Being  ;  but  from  that  corruption  of  heart  which  blinds 
the  understanding  and  perverts  the  judgment. 

We,  who  have  enjoyed  the  light  of  revelation,  easily 
sec  the  absurdity  of  worshipping  the  sun  and  moon, 
the  ghosts  of  departed  heroes,  or  images  formed  by  art 
and  man's  device.  There  is,  however,  a  species  of 
idolatry,  less  gross  indeed  in  appearance,  but  equally 
fatal  in  its  consequences,  which  still  prevails  even 
among  the  enlightened  part  of  mankind.  The  love  of 
this  world,  and  the  serving  of  divers  lusts  and  pleasures 
the  gospel  condemns  as  idolatry,  warning  us,  that  for 
these  things'  sake  cometh  the  wrath  of  God  on  the  chil- 
dren of  disobedience. 

We   then,  who  enjoy  the  light,  are  not  only  to  ac- 
knowledge one  all  perfect  Deity,   in  opposition  t© 


Serm.  XXV.]  from  the  World,  313 

Heathen  idolatry  ;  but  to  love  him  with  all  our  heart, 
to  serve  him  with  a  willing  mind,  to  seek  his  favor  with 
supreme  desire,  and  to  resign  ourselvies  to  his  will 
without  reserve,  in  opposition  to  spiritual  idolatry.  If 
we  transfer  to  earthly  objects  the  regards,  which  are  due 
only  to  him,  we  are  as  really  guilty  of  idolatry,  as  they 
who  worship  an  image, 

2.  The  Heathens  were  darkened  in  their  under- 
standing. 

The  understanding  is  that  faculty,  by  which  we  view 
;ind  compare  things,  discern  truth  from  error,  and  dis- 
tinguish between  moral  good  and  evil.  It  is  to  the 
mind,  what  the  eye  is  to  the  body.  The  eye  is  that 
organ,  which,  receiving  the  light  of  the  sun,  beholds, 
through  this  -medium,  surrounding  objects,  and  distin- 
guishes one  from  another.  The  understanding  is  that 
faculty,  which  receives  the  knowledge  of  moral  things, 
and  discerns  their  relations  and  differences. 

In  these  Heathens  the  understanding  was  darkened 
— not  in  respect  of  natural  things  ;  for,  in  useful  arts 
and  liberal  sciences,  many  of  them  greatly  excelled — 
but  in  respect  of  moral  truth  and  obligation.  Here, 
professing  themselves  to  be  wise,  they  became  fools. 

Their  darkness  was  owing,  not  solely  to  the  want  of 
revelation,  but  also  to  the  want  of  an  honest  and  good 
heart.  The  apostle  says,  *'  They  knew  not  what  might 
have  been  known  of  God." — "  They  understood  not 
what  God  had  shewed  them." 

There  are  those  under  the  gospel,  who,  through  care- 
lessness and  inattention,  live  criminally  ignorant  of  the 
plain  and  important  doctrines  of  religion.  The  apos- 
tle says  to  the  Corinthians,  "  Some  have  not  the 
knowledge  of  God  :  I  speak  this  to  your  shame."  He 
reproves  the  Hebrews,  because  "  they  were  dull  of 
hearing  ;  and  when,  for  the  time,  tliey  ought  to  have 
been  teachers  of  others,  they  still  had  need,  that  one 
should  teach  them  again,  what  were  tlie  first  pri,nciples 
of  the  oracles  of  God." 

Vox.,  in.  2  R 


514         Christians  to  be  distinguished  [Serm.  XXV,, 

If  the  ignorance  of  the  Heathens  was,  in  any  degree, 
to  be  imputed  to  their  own  corrupt  hearts,  How  great 
is  the  corruption,  and  how  aggravated  the  guilt  of 
those,  who,  under  the  gospel,  remain  ignorant  of  the 
things  which  essentially  relate  to  their  duty  and  salva- 
tion ? 

Farther  :  The  understanding  is  darkened  in  some, 
who  have  a  superior  knowledge  of  religion.  There  are 
those,  "  who  seeing^  do  not  perceive  ;  and  hearing,  do 
not  understand ;  whose  heart  is  waxed  gross,  and  who 
have  closed  their  eyes,  lest  they  should  see  with  their 
«yes,  and  understand  with  their  heart,  and  should  turn 
and  be  healed." 

Some,  who  under  the  advantages  of  a  good  educa- 
tion, acquire  a  competent  knowledge  of  religious 
truths,  are  still  blind  and  insensible  to  the  excellence 
and  importance  of  those  truths,  and  are  no  more  gov-^ 
erned  by  them,  than  if  they  bad  never  learned  them. 
To  such  may  be  applied  what  tlie  apostle  says  to  the 
Corinthians  :  *'  The  natural,"  or  sensual,  "  man  re- 
ceiveth  not  the  things  of  the  Spirit  of  God,  for  they 
are  foolishness  to  him,  neither  can  he  know  them,  be- 
cause they  are  spiritually  discerned."  Men  of  sensual 
and  vicious  minds,  after  all  their  knowledge,  may  be 
said  to  be  in  darkness,  because  they  know  nothing  yet 
as  they  ought  to  know..  Their  knowledge  descends 
not  into  their  hearts  to  influence  their  tempers  and  di- 
rect their  actions,  but  it  lies  useless  in  their  heads. 

When  such  as  these  are  recovered  from  a  state  of 
sin,  though  they  should  acquire  no  new  knowledge  of 
the  doctrines  and  precepts  of  the  gospel,  yet  they  may 
be  said   to  be  enlightened,  because  they  have  new  ap- 
prehensions of  divine  things,  see  them  in  a  more  con- 
vincing light,  attend  to  them  with  greater  earnestness, 
and  feel  from  them  a  more  powerful  influence.     Re- 
ligion consists  not  merely  in  a  knowledge  of,  and  as-, 
sent  to  divine  truths  ;  but  in  such  a  conformity  of  heart* 
to  their  nature   and  design,  and  in   such   a   view  of 


Serm.  XXV.]      .    from  the  World.  315 

their  reality  and   importance,  as  will  bring  the  whole 
man  under  their  government. 

3.  These  Ephesians,  'were  alienated  in  their  Hea- 
then state,  from  the  life  of  God^  through  the  ignorance 
that  was  in  them,  because  of  the  blindness,  or  hardness, 
€f  their  heart. 

By  the  life  of  God  is  intended  a  holy  and  spiritual 
life.  This  is  called  the  life  of  God,  because  it  con- 
sists in  a  conformity  to  his  character,  and  leads  to  the 
enjoyment  of  his  favor.  The  Christian,  renewed  aftev 
the  image  of  God,  lives  no  longer  to  the  lusts  of  men, 
but  to  the  will  of  God.  H.e  fashions  not  himself  ac- 
cording to  his  former  lusts  in  his  ignorance,  but  a.s 
God,  who  has  called  hini  is  holy,  so  is  he  holy  in  all 
manner  of  conversation. 

These  Ephesians  were  once  alienated  from  such  a 
life,  and  their  unconverted  neighbors  were  so  still. 
They  walked  according  to  the  course  of  the  world  j 
not  according  to  the  will  of  God.  Tliey  fulfilled  the 
desires  of  the  flesh  ;  not  the  dictates  of  the  Spirit. 

This  part  of  the  character  of  the  Heathen  world  is 
applicable  to  every  habitual  sinner.  Our  apostle  says 
to  the  Romans,  **  The  carnal  mind  is  enmity  against 
God  ;  for  it  is  not  subject  to  the  law  of  God,  nor,  in- 
deed, can  be." — "They,  who  are  in  the  flesh,"  under 
the  government  of  fleshly  lusts,  and  vicious  habits, 
**  cannot  please  God."  To  tlie  CoUossians  he  says, 
**  You,  who  were  sometime  alienated,  and  enemies  in 
your  minds  by  wicked  works,  he  hath  now  reconcil- 
ed." St.  James  says,  "  The  friendship  of  the  world  is 
enmity  with  God.  Whosoever  therefore  will  be  a 
friend  of  the  world,  is  the  enemy  of  God." 

True  religion  consists  in  the  conformity,  wicked- 
ness in  the  contrariety  of  the  soul  to  the  character  and 
will  of  God.  Every  habitual  sinner  is  alienated  from, 
and  an  enemy  to  God  :  He  possesses  those  tempers, 
and  does  those  works,  which  are  opposite  to  the  divine 
-nature  ;    and  condemned  by  the  divine  law.     In  this 


316        Christians  to  he  distinguished  [Serm.  XXV. 

alienation  from  God  greatly  consists  the  evil  of  sin  ; 
and  from  this  also  principally  arises  its  danger.  Hence 
appears  the  importance  of  an  immediate  repentance  ; 
for  as  long  as  the  sinner  continues  in  the  love  and  prac- 
tice of  iniquity,  he  is  an  enemy  to  God,  lies  under  his 
displeasure,  and  is  exposed  to  his  wrath.  By  the  ac- 
tual turning  of  the  heart  from  sin  to  God,  and  by  the 
subsequent  works  of  holiness,  the  Christian  must  judge 
of  the  sincerity  of  his  repentance,  and  the  reality  of  his 
pardon.  The  true  penitent  loves  and  follows  that  life 
of  God,  to  which  once  he  was  disafiected,  and  frorat 
which  he  was^aliepated. 

This  alienation,  the  apostle  says,  was  "  through  the 
Ignorance,  which  proceeded  from  the  blindness,  or 
hardness  of  the  heart." 

Particular  wrong  actions  may,  in  many  cases,  be  ex- 
cused on  the  ground  of  unavoidable  ignorance.  But 
that  ignorance  which  is  the  effect  of  hardness  of  heart 
eannot  be  admitted  as  an  excuse.  The  apostle  here 
mentions  ignorance  as  an  aggravation  ;  not  as  an  ex- 
tenuation of  the  guilt  of  these  Gentiles  :  for  this  ig- 
norance had  its  foundation  in  the  obstinacy  and  per- 
verseness  of  the  mind.  Such  a  kind  of  ignorance,  be- 
ing in  itself  criminal,  will  not  excuse  the  sins  which 
fdlow  from  it. 

Though  ignorance  may  be  pleaded  in  excuse  or  ex- 
tenuation of  some  particular  actions,  yet  an  habitual 
alienation  from  virtue,  and  a  customary  devotedness  to 
a  vicious  life  can  never  avail  itself  of  this  plea.  An 
honest  man  may  misjudge  concerning  the  propriety  of 
certain  instances  of  conduct :  But  the  difference  be- 
tween virtue  and  vice  in  general  is  obvious  to  the  rea- 
son, and  palpable  to  the  conscience  of  every  man,  who 
is  not  grossly  blinded  by  his  lusts,  and  hardened  by  the 
deceitfulness  of  sin.  The  aposde  says  concerning  the 
Gentiles  in  general,  *'  These,  having- not  the  law,  are 
a  law  unto  themselves  ;  which  shew  the  work  of  the 
law  written  in  their  hearts,  their  conscience  also  bear* 


Serm.  XXV.]  from  the  World,  317 

ing  witness,  and  their  thoughts,  the  mean  while,  accus- 
ing, or  else  excusing  one  another." 

Now  if  their  alienation  from  a  virtuous  life  was  with- 
out excuse,  what  excuse  will  be  found  for  those, 
who,  under  the  gospel,  walk  as  the  Gentiles  walked  ? 
If  they,  who  sinned  against  the  law  of  nature,  could 
not  plead  ignorance  in  bar  of  punishment ;  what  will 
those  plead  who  have  sinned  against  the  gospel  ?  If  the 
ignorance  of  the  former  was  imputed  to  the  hardness 
of  their  hearts  ;  to  what  more  favorable  cause  can  be 
imputed  the  ignorance  of  some,  and  the  disobedience 
of  others,  under  the  purest  light  of  revelation  ?  The 
Heathens  had  some  apprehension  of  the  judgment  of 
God  against  many  of  the  sins  which  they  practised  ; 
but  by  the  gospel  the  wrath  of  God  is  clearly  revealed 
from  heaven  against  all  ungodliness  and  unrighteous- 
ness of  men,  who  hold  the  truth  in  unrighteousness. 
God  will  finally  judge  all  men  according  to  the  works 
which  they  have  done,  and  the  light  which  they  have 
enjoyed.  They  who  have  sinned  without  law,  sliall 
perish  without  law  ;  and  as  many  as  have  sinned  in  the 
law,  shall  be  judged  by  the  law  ;  and  such  as  have  re- 
jected the  gospel,  shall  be  condemned  by  the  gospel. 
They  who  have  known,  and  yet  have  not  obeyed  it,  will 
be  punished  with  everlasting  destruction  from  the  glory 
of  God's  almighty  power. 

4.  It  is  added,  They  were  become  past  feeling. 
This  same  temper  is  elsewhere  expressed  by  a  con- 
science seared  with  a  hot  iron. 

There  is  in  all  men  a  principle  of  conscience,  which, 
when  doctrinally  enlightened,  approves  virtue  and  con- 
demns vice.  This  principle  will  operate,  in  a  greater 
or  less  degree,  until,  by  repeated  opposition,  it  is  silenc- 
ed and  subdued.  In  the  first  stages  of  wickedness, 
the  sinner,  reflecting  on  his  guilty  life,  feels  shame  and 
remorse,  selfcondemnation  and  the  fear  of  punishment. 
A  dreadful  sound  is  in  his  ears  ;  destruction  from  the 
Lord  is  a  terror  to  him.     There  is  no  peace  to  the 


S18        Christians  to  be  distinguished  [Serm.  XXVc 

wicked  ;  he  is  often  a  terror  to  himself,  Cain,  Herod 
and  Judas  felt  the  power  of  this  inward  principle. 

There  is,  however,  such  a  thing  as  a  sinner's  being 
past  feeling.  By  a  course  of  iniquity  he  acquires 
strong  habits  of  vice  :  As  vicious  habits  gain  strength, 
fear,  shame  and  remorse  abate.  Repeated  violations 
of  conscience  blunt  its  sensibility  and  break  its  power. 
The  sinner,  bent  on  a  wicked  course,  eagerly  embraces 
licentious  opinions,  which  flatter  him  in  the  pursuit. 
He  may,  at  length,  so  pervert  his  judgment,  as  to  con- 
found the  difference  between  moral  good  and  evil,  and 
explode  the  idea  of  a  future  punishment.  He  says,  in 
his  heart,  ^*  God  will  not  see  it.  How  doth  he  know  ? 
Can  he  judge  through  the  dark  cloud  1"  When  cor- 
rupt principles  combine  with  vicious  habits,  they  ex- 
tinguish the  sense  of  conscience.  We  read  of  some, 
who  declare  their  sin  as  Sodom  ;  who  are  not  ashamed 
when  they  commit  abomination,  and  whose  glory  is  in 
their  shame. 

In  opposition  to  this  unfeeling  mind,  the  renewed 
Christian  has  a  tender,  sensible  conscience.  The 
heart  of  stone  is  removed,  and  a  heart  of  flesh  is  put 
within  him.  He  is  shocked  with  the  deformity  of 
vice — pleased  with  the  beauty  of  holiness — affected 
with  the  remembrance  of  iniquity — awed  by  the  au- 
thority— alarmed  by  the  threatenings,  and  enlivened  by 

the  promises  of  God studious  to  know  what  is 

right — cautious  not  to  ofiend — watchful  against  temp- 
tations—afraid even  of  small  transgressions — and  care- 
ful, in  cases  of  doubt,  to  choose  the  innocent  side. 

5.  The  Gentiles,  being  past  feeling,  gaiic  themsehcs 
over  to  lasciiJousnesSf  to  work  ail  uncleaimness  with 
greediness. 

There  are  in  men  certain  natural  principles,  such  as 
fear,  shame,  a  sense  of  honor  and  an  appreliension  of 
futurity,  wliich  operate  as  a  check  and  restraint  from 
vice.  These,  though  in  themselves  loo  impotent  to 
Gontrol  the  corrupt  propensities  of  our  taileii  nature,  yet 


Serm.  XXV.J        from  the  World,  31© 

are  of  use  to  set  some  bounds  to  iniquity,  and  to  keep 
the  world  in  order  ;  and,  when  they  are  aided  and  di- 
rected by  a  superior  principle  of  holiness,  they  are 
great  helps  to  the  religious  life.  Let  these  principles 
be  extinguished,  or  perverted,  and  what  restraint  will 
the  sinner  be  under  ?  He  will  commit  iniquity  with 
greediness.  Thus  St.  Peter  describes  the  character  of 
the  Gentiles,  "  They  walked  in  lascivousness,  lusts, 
excess  of  wine,  revellings  and  abominable  idolatries  ; 
and  thought  it  strange  that  Christians  ran  not  with 
them  to  the  same  excess  of  riot,  speaking  evil  of 
them."  St  Paul  says,  "^  They  were  filled  with  all  un- 
righteousness, uncleanness,  covetousness  and  wicked- 
ness ;  and  though  they  knew  the  judgment  of  God, 
that  they  who  did  such  things  were  worthy  of  death, 
they  not  only  did  the  same,  but  consented  to,  and  had 
pleasure  in  those  who  did  them." 

The  gospel  sets  before  us  far  more  powerful  argu- 
ments against  a  wicked  life,  than  nature  could  suggest 
to  the  Heathens,  If  we  break  over  the  restraints  which 
the  gospel  lays  upon  us,  and  mock  the  terrors  which  it 
holds  up  to  our  view,  we  not  only  discover  a  greater 
ritiosity  of  mind  than  they,  but  shall  run  to  greater 
lengths  in  the  practice  of  iniquity. 

As  water,  when  it  has  broken  through  its  mounds, 
rushes  on  with  more  impetuous  force,  than  the  natural 
stream,  so  the  corruptions  of  the  human  heart,  when 
they  have  borne  down  the  restraints  of  religion,  press 
forward  with  more  violent  rapidity,  and  make  more  aw- 
ful devastation  in  the  soul,  than  where  these  restraints 
had  never  been  known.  Sin  takes  occasion  by  the 
commandment  to  work  all  manner  of  concupiscence. 

Where  the  gospel  has  no  snlutary  effect,  it  is  a  sa- 
vour of  death  unto  death.  The  apostle  speaks  of 
such  uncleanness  among  the  Christians  in  Corinth,  as 
had  not  been  known  among  tlie  Heathens.  The  great- 
er knowledge  in  religion  men  acquire,  while  their 
hearts  are  set  in  tliem  to  do  evil,  the  more  capable  are 


320         Christians  to  be  distinguished  [S^TkU,  XX V» 

they  of  wickedness.  When  they  have  once  tramp* 
led  on  the  motives  to  piety  and  virtue  which  the 
gospel  offers,  their  repentance,  in  human  view,  becon:>€s 
more  difficult  and  improbable,  because  no  new  mo- 
tives can  be  placed  before  them.  If  they  turn  from 
the  holy  commandment  delivered  to  them,  the  latter 
end  is  worse  with  them  than  the  beginning. 
A  few  reflections  here  offer  themselves  to  you. 

1.  You  see  how  extremely  dangerous  it  is,  to  con- 
tinue in  sin  under  the  gospel.  While  you  do  so,  you 
act  in  opposition  to  the  most  powerful  motives,  that 
ever  have  been,  or  can  be  proposed  to  the  human  mind ; 
and  therefore  are  filling  up  the  measure  of  your  sins 
with  amazing  rapidity,  that  wrath  may  come  upon  you 
to  the  uttermost. 

Sin,  in  its  own  nature,  is  exceedingly  heinous.  It 
acquires  a  peculiar  criminality  in  those,  who  practice  it 
in  opposition  to  the  light  which  the  gospel  affords,  the 
terrors  which  it  denounces,  and  the  calls  which  it 
sends.  The  indulgence  of  it  hardens  the  heart  more 
awfully,  and  leads  to  a  more  dreadful  issue,  than  un- 
der circumstances  of  inferior  light.  If  he  who  despis- 
ed Moses's  law,  died  without  mercy — of  how  much 
sorer  punishment  shall  they  be  thought  worthy,  wliQ 
have  trodden  under  foot  the  Son  of  God  ? 

2.  You  see  that  you  have  need  to  guard  against  the 
beginnings  of  sin. 

Vice  indulged  lays  waste  the  conscience,  blinds  the 
understanding,  perverts  the  judgment,  hardens  the 
heart,  and  may  bring  the  sinner  to  such  a  state,  that  he 
will  be  without  feeling.  It  is  madness  to  venture  on  a 
vicious  course  at  all.  You  now  feel  a  timidity  in  vice  ; 
conscience  reproves  you  ;  fear  checks  you  ;  shame 
restrains  you  :  But  you  know  not  how  soon  you  may 
break  down  all  these  barriers,  and  commit  iniquity  with 
greediness ;  therefore  now  turn  your  feet  into  the  paths 
of  virtue.  Make  haste,  delay  not  any  longer,  lest  you 
become  so  entangled  in  your  evil  habits,  that  you  can- 


Serm.  XXV.]         from  the  World,  321 

not  cease  from  sin.  "  His  own  iniquities  shall  take 
the  wicked  himself;  he  shall  be  holden  in  the  cords 
of  his  sin  ;  he  shall  die  without  instruction,  and  in  the 
greatness  of  his  folly  he  shall  go  astray." 

3.  My  Christian  friends,  consider,  what  you  once 
were,  that  you  may  be  humble  for  your  past  sins, 
thankful  for  recovering  grace,  careful  to  walk  in  new- 
ness of  life,  and  prayerful  for  those  who  are  still  in  their 
guilt.  The  aposde  cautions  the  Ephesian  converts, 
that  henceforth  they  walk  not  as  other  Gentiles.  He 
reminds  them  that  in  time  past,  they  had  so  walked. 
He  would  have  them  know  what  religion  is,  and  make 
it  appear,  by  the  chaiige  in  their  lives,  that  they  had  ex- 
perienced its  transforming  power.  Absurd  is  it  to  pre- 
tend, that  we  are  the  subjects  of  a  real  conversion,  if 
still  we  live  according  to  the  course  of  the  world,  and 
walk  according  to  our  former  lusts. 

4.  Christians  must  be  watchful,  lest  they  be  led  a- 
way  by  the  influence  of  corrupt  examples.  "Walk 
not,"  says  the  apostle,  "  as  other  Gentiles  walk." — 
Keep  yourselves  from  the  vices  of  an  untoward  gener- 
ation. *'  Be  blameless  and  harmless,  the  sons  of  God 
without  rebuke  in  the  midst 'of  a  crooked  and  perverse 
nation." — "  Sleep  not  as  do  others,  but  watch  and  be 
sober." 

5.  Religion  lies  much  in  the  temper  of  the  mind. 

It  is  the  opposite  to  that  character  of  the  Heathens, 
which  the  text  describes.  It  implies  just  apprehen- 
sions of,  and  pious  affections  to  God  ;  an  influential 
knowledge  of  divine  truth  ;  a  zeal  for  a  godly  life  ;  a 
tenderness  of  conscience  ;  a  hatred  of  sin  ;  and  a  res- 
olution for  every  duty.  To  judge  then,  whether  we 
are  really  religious,  we  must  look  into  our  hearts,  ex- 
amine our  tempers,  and  observe  the  tendency  of  our 
thoughts,  and  the  motion  of  our  affections. 

Finally  :  Since  God  has  placed  us  under  the  dis- 
pensation of  the  gospel,  which  teaches  us  the  life  of 
godliness,  and  urges  it  by  the  most  powerful  motives, 
Vol.  III.  2  s 


32'2        Christians  distitiguishedy  ^c»   [Serm^  XXV.. 

let  us  not  walk,  as  others  walk,  who  being  blinded  in 
their  understanding,  alienated  from  the  life  of  God, 
hardened  in  their  heart,  and  stiipified  in  their  con- 
science, have  given  themselves  over  to  work  iniquity 
with  greediness  ;  but  having  been  taught,  as  the  trutlt 
is  in  Jesus,  let  us  put  off  the  old  man,  which  is  cor- 
rupt according  to  the  deceitful  lusts,  and  put  on  the 
new  man,  which  after  God  is  created  in  righteousness 
i\nd  true  holiness ;  and  let  us  walk  worthy  of  him,  wh© 
has  called  us  to  his  eternal  glory  by  Jesus  Christ, 


v/uii  3i 


ssss 


SERMON    XXVL 


Renovation  after  the  Image  of  God» 


EPHESIANS  iv.  20 84. 

But  ye  have  so  learned  Christ  ;  if  so  be  that  ye  have  heard  him, 
and  have  been  taught  by  hinty  as  the  truth  is  in  Jesus  ;  that  ye 
put  offi  concerning  the  former  conversation^  the  old  7nan,  which 
is  corru/ily  according  to  the  deceitful  lusts  ;  and  be  reneioed  in 
the  sfiirit  of  your  mind  ;  and  that  ye  Jiut  on  the  neto  man^  which 
after  God  is  created  in  righteousness  and  true  holiness. 

1  HE  true  happiness  of  man  consists  in  the  fa- 
vor and  enjoyment  of  God.  Of  this  happiness  fallen 
man  is  incapable,  until  he  has  become  the  subject  of  a 
moral  change.  What  this  change  is,  the  apostle  clear- 
ly instructs  us  in  our  text.  To  the  several  things  con- 
tained in  the  passage  now  read,  I  shall  endeavor  to  lead 
your  attention. 

I.  The  change  here  spoken  of  is  radically  seated  in 

the  mind.     Te  have  been  taught that  ye  be  renew- 

ed  in  the  spirit  of  your  mind. 

It  is  not  assuming  the  name  and  badge  of  the  Christ- 
ian ;  joining  ourselves  to  this,  or  that  religious  sect  ; 
or  even  reforming  the  outward  manners ;  but  it  is  a  re- 
newal of  the  temper  and  disposition  of  the  soul,  which 
qualifies  us  for,  and  entitles  us  to  the  happiness  of  the 
heavenly  world.     This  is  elsewhere  in  scripture  ex- 


324  Renovation  after  the      [Serm.  XXVI. 

pressed  by  a  new  creature — newness  cf  Spirit — a  new 
heart — and  tJu  renewing  of  the  mind. 

These  terms  do  not  import  the  creation  of  new  pow- 
ers and  faculties,  but  the  inti'oduction  of  new  tempers 
and  qualities.  The  apostasy  has  not  extinguished,  but 
perverted  the  natural  faculties ;  and  renovation  does 
not  introduce  a  new  set  of  faculties,  but  it  gives  a  holy 
direction  to  those  which  already  exist. 

It  enlightens  the  eyes  of  the  understanding,  and 
gives  new  apprehensions  of  divine  things.  The  doc- 
trinal knowledge,  and  speculative  sentiments,  may- 
still  be  the  same  as  before  ;  for  the  Apostle  supposes, 
that  a  man  may  have  all  knowledge,  and  understand 
all  mysteries,  and  yet  not  have  charity  ;  but  the  things 
before  known  are  now  viewed  in  a  new  manner  ;  tJiey 
they  are  spiritually  discerned  ;  they  appear  real,  excel- 
lent and  important,  and  thus  obtain  a  commanding  in- 
fluence on  the  heart  and  life. 

This    renovation    takes  away  the  stony  heart  and" 
gives  a  heart  of  flesh  ;  a  tender  sensible  heart — a  heart 
which  feels  divine  truths,  is  afraid  of  sin,  is  jealous  of 
itself,  stands  in  awe  of  God's  judgments,  and  trembles 
at  his  word. 

It  subdues  die  carnal  mind,  which  is  enmity  against 
God,  and  brings  in  its  place  the  spiritual  mind  which 
is  subject  to  his  law.  It  casts  down  iniaginations,  and 
every  high  thing,  which  exalts  itself  against  the  knowl- 
edge of  God  ;  and  captivates  every  thought  to  the  obe- 
dience of  Christ. 

It  purifies  the  aiTections,  and  directs  them  to  their 
their  proper  objects.  Love  and  desire  no  longer  cen- 
tre in  thinsrs  below ;  but  thev  rise  to  thinp-s  above. 
The  character  of  God  appears  amiable,  his  laws  just, 
his  grace  wonderful,  and  heaven  supremely  desirable. 
Sin  appears  hateful,  as  it  is  contrary  to  the  nature  and 
command  of  God,  and  ruinous  to  the  soul.  The 
world  and  all  its  interests  appear  contemptible,  in  com* 


Serm.  XXVI.]      Image  of  God.  325 

parison  with  the  excellency  of  those  glories  which  the 
gospel  reveals. 

There  are  new  purposes  and  resolutions.  Or  if 
there  had  been  some  similar  resolutions  before,  they 
were  not  formed  on  the  same  rational  and  holy  views  ; 
but  more  on  a  principte  of  fear ;  and  chiefly  on  worldly 
motives  ;  and  therefore  were  weak,  Vv^avering  and  tran- 
sient. These  new  resolutions  arise  from  a  view  of  the 
hateful  nature,  as  well  as  fatal  tendency  of  sin,  and  the 
real  excellence  and  vast  importance  of  religion  ;  and 
therefore  are  strong  and  permanent.  This  is  the  lan- 
guage of  the  renewed  soul,  "  I  will  not  offend  any 
more  ;  that  which  I  see  not  teach  thou  me  ;  if  I  have 
done  iniquity.  I  will  do  no  more." — "  Teach  me  the 
way  of  thy  statutes,  and  I  will  keep  it  to  the  end.  Give 
me  understanding,  and  I  will  keep  thy  law  ;  yea,  I  will 
observe  it  with  my  whole  heart." 

II.  He  who  is  renewed  in  the  spirit  of  his  mind, 
puts  offy  concerning  the  former  conversation  ^  theoldman^ 
which  is  corrupt,  according  to  the  deceitful  lusts. 

The  new  spirit  is  opposite  to  sin,  and  strives  against 
it.  As  the  motions  of  sin  work  in  the  corruot  heart  to 
bring  forth  fruit  unto  death,  so  grace  works  in  the  re- 
newed heart  to  brinor  forth  fruit  unto  holiness. 

o 

The  new  creature  immediately  applies  itself  to  sub- 
due the  lusts  of  the  flesh,  and  the  corrupt  habits  and 
dispositions  of  the  mind.  The  Apostle  says  to  the  Co- 
rinthians. *'  In  that  ye  sorrowed  after  a  godly  sort, 
what  carefulness  it  wrought  in  you  ?  Yea,  what  vehe- 
ment desire- — what  fear — what  indignation — what  re- 
venge ?" 

The  Colossians,  having  put  off  the  old  man,  are  ex- 
horted, "  to  mortify  then'  members,  which  are  on  the 
earth,  such  as  uncleanness,  inordinate  affection,  evil 
concupiscence,  ar.d  covetousness  which  is  idolatry." 
These  corruptions  indeed,  are  not  wholly  extinguished 
in  the  renewed  Christian  ;    but  the  power  of  them   is 


326  Renomtion  after  the       [Serm.  XXVI. 

broken,  so  that  they  no  more  have  dominion  over  him. 
He  carries  on  a  warfare  against  them.  He  keeps  his 
heart  with  diligence,  brings  his  body  into  subjection, 
and  abstains  from  fleshly  lusts  which  war  against  the 
soul. 

A  special  reason  why  he  mortifies  the  affections  and 
lusts  of  the  >iesh,  is  because  he  has  found  them  deceit- 
ful, Tliey  have  promised  those  pleasures  in  the  in- 
dulgence, which  he  has  never  found  ;  and  have  pro- 
duced those  painful  consequences,  and  tormenting  re- 
iiectlons  \rhich  he  little  expected.  He  feels  the  force 
of  i\\c.  Apostle's  expostulation,  *'  What  fruit  had  ye 
then  in  those  things,  whereof  ye  are  now  ashamed  ?  for 
the  end  of  those  things  is  death." 

As  these  deceitful  lusts  corrupt  the  conversation,  so, 
when  he  mortifies  these,  he  of  course  puts  off  his  for- 
mer conversation,  which  is  here  called  the  old  man  .• 
and  elsewhere,  the  old  man  with  his  deeds — the  deeds  of 
the  body^  and  the  inembers  which  are  on  the  earth.  He, 
in  deliberate  and  hearty  purpose,  renounces  all  sin. 
He  watches  against  it,  and  against  the  temptations 
which  have  often  beset  him,  and  prevailed  over  him. 
He  abstains  from  the  appearance  of  evil.  And  if  he  is 
drawn  away  of  his  lusts  and  enticed,  he  thinks  on  his 
v/ays  with  godly  sorrow,  and  turns  his  feet  into  God's 
testimonies  with  new  resolutions  to  keep  himself,  and 
fervent  supplications  for  grace  to  help  in  time  of  need. 

in.  The  renewed  Christian  not  only  puts  off  the  old 
man,  hnX.  puts  on  the  new  man. 

As  the  former  signifies  a  corrupt  temper  and  con- 
versation, so  the  latter  must  intend  a  holy  and  virtuous 
disposition  and  character.  The  new  man  is  renewed  in 
righteousness  and  true  holiness.  The  true  convert  not 
only  ceases  to  do  evil,  but  learns  to  do  well. 

Religion  is  not  merely  a  negative  thing,  consisting 
in  the  absence  of  evil  dispositions  and  works ;  it  in- 
cludes also  positive  goodness,  a  direct  love  of  God,  and 
a  care  to  obey  his  commands.     The  Apostle  makes  a 


Serm.  XXVI.]        Image  of  God,  327 

distinction  between  a  righteous,  and  a  good  man, 
**  Scarcely  for  a  righteous  man  will  one  die,  yet  per- 
^venture  for  a  good  man  some  would  even  dare  to 
die."  By  the  former  he  intends  one  who  leads  merely 
a  harmless  life — who  simply  does  no  injuries,  no 
wrongs  ?  By  the  latter  he  means  one  who  is  useful  to 
those  around  him — one  who,  governed  by  a  disinter- 
ested  benevolence,  is  careful  to  maintain  those  works 
which  are  good  and  profitable  to  men.  The  slothful 
servant  was  condemned,  not  because  he  had  been  mis- 
chievous, but  because  he  had  been  unprofitable — not 
because  he  had  destroyed  his  talent,  or  had  employed 
it  in  an  unjust  and  fraudulent  manner,  but  because  he 
had  laid  it  by  in  a  napkin,  and  returned  it  without  im- 
provement. Of  Onesimus,  after  his  conversion,  Paul- 
says  to  Philemon,  "  lie  in  time  past  was  unprofitable, 
but  now  profitable  to  thee  and  me."  In  the  story  of 
the  Jew  who  fell  among  thieves,  and  was  left  wounded 
on  the  road,  we  see  the  priest  and  Levite  passing  by 
him  with  an  unfeeling  neglect ;  and  the  kind  Samari- 
tan assisting  and  relieving  him  in  his  helpless  condi- 
tion. The  former  are  not  charged  with  robbing  or 
wounding  him,  but  only  with  inattention  and  indiffer- 
ence to  his  case ;  yet,  they  acted  not  the  part  of  neigh- 
bors. It  was  the  Samaritan  only  who  was  neighbor  to 
him ;  for  he  it  w^as  who  shewed  mercy  on  him.  In 
the  description  of  the  final  judgment  we  hear  the  judge 
condemning  the  wicked,  not  for  positive  injuries,  but 
for  the  neglect  of  positive  duties.  He  docs  not  say, 
ye  have  taken  away  my  food  and  raiment,  driven  me 
from  my  dwelling,  wounded,  or  imprisoned  me ;  but 
he  says,  *'  I  was  hungry,  and  ye  gave  me  no  meat  ;. 
thirsty,  and  ye  gave  me  no  drink;  naked,  aiid  ye 
clothed  me  not ;  sick  and  in  prison  and  ye  did  not 
visit  me. 

If  we  would  know,  whether  we  have  been  the  sub- 
jects of  this  great  change,  which  qualifies  for  heaven, 
we  must  examine,  not  only  what  our  disposition  is 


328  Renovation  after  the      [Serm.  XXVL 

with  respect  to  certain  gross  iniquities,  but  especially 
what  our  temper  is  toward  God  and  righteousness  y 
We  must  inquire,  wliether  we  habitually  possess  those 
positive  virtues,  and  carefully  maintain  those  good 
works,  'which  constitute  the  new  man  ;  as  well  as 
whether  we  have  renounced  the  old  man  with  his  deeds. 

IV.  \\  e  are  here  farther  taught,  that  the  pattern  ac- 
cording to  which  the  new  man  is  formed,  is  t/ie  image 
of  God.  He  is  created  after  God  in  righteomness  and 
true  holiness.  He  is  renewed  in  knowledge  after  the 
image  of  him  that  created  him.  He  is  a  partaker  of  the 
divme  nature.  Beholding  the  glory  of  the  Lord,  he  is 
changed  into  the  same  image. 

As  the  happiness  of  heaven  consists  in  the  enjoy- 
ment of  God;  the  capacity  for  this  happiness  must 
consist  in  a  renovation  after  the  image  of  God.  We 
must  be  like  him,  that  we  may  see  him  as  he  is. 

This  likeness  to  God  must,  however  be  understood 
with  some  limitations. 

There  are  some  perfections  in  the  divine  nature,  to 
which  the  image  of  God  in  us  can  bear  no  resem- 
blance ;  such  as  immensity,  immutability  and  inde- 
pendence. These  are  objects  of  our  veneration,  hope 
and  reliance  ;  not  of  our  imitation..  It  is  only  his  mor- 
al character,  which  can  be  impressed  on  o«r  souls. 

There  are,  on  the  other  hand,  some  essential  proper- 
ties of  the  new  man,  to  which  there  is  nothing  analo- 
gous in  the  Deity.  Reverence,  obedience,  trust  and 
resignation,  are  excellencies  in  rational  creatures  ;  but 
cannot  be  ascribed  to  the  infinite  and  independent  Crea- 
tor. Faith,  repentance,  selfdistrust,  and  hope  in  di- 
vine mercy,  are  necessary  exercises  in  us,  when  we 
put  off  the  old  man,  and  put  on  the  new  man,  beeause 
we  are  siniul,  fallen  creatures  ;  but  to  these  there  is 
noticing  in  the  most  holy  God,  which  bears  any  resem- 
blance. Yea,  there  are  many  duties  belonging  to  re- 
ligion in  this  imperfect  and  probationary  state,  Jor 
which  there  will  be  no  occasion,  and  no  room,  in  the 


Serm.  XXVI.]  Image  of  God,  329 

world  of  glory ;  such  as  mortification,  sclfdenial,  watch- 
fulness and  prayer. 

And  farther :  In  those  moral  perfections,  in  which 
the  new  man  is  made  like  to  God,  there  is  only  a  fl^int 
resemblance  ;  not  an  equality.  Holiness  and  good- 
ness are  in  their  nature  the  same  both  in  Gocf  and 
in  meuj  but  infinitely  different  in  degree.  Yea,  the 
image  of  God,  under  its  highest  improvements  in 
Christians,  while  they  are  in  this  world,  falls  far  short 
of  that  beauty  and  glory,  to  which  it  will  be  raised  in 
heaven.  It  doth  not  yet  appear  what  we  shall  be. 
And  after  all  the  improvements  that  can  be  made  by 
saints,  and  even  by  angels  in  glory,  it  will  still  remain 
a  truth,  that  "  none  is  holy  as  the  Lord  ;  the  heavens 
are  not  clean  in  his  sight." 

With  these  limitations  tlie  new  man  may  be  said  to 
bear  the  image  and  likeness  of  God. 

He  is  renewed  in  knowledge  after  the  divine  image, 
*'  God  is  light,  and  in  hini  is  no  darkness."  All  his 
works  are  done  in  wisdom.  Man  was  made  to  act  as 
a. rational  being;  not  under  the  blind  impulse  of  pas- 
sion, but  by  the  calm  dictates  of  the  understanding. 
This  leading  faculty  of  the  soul  is  darkened  by  the 
apostacy.  Sinners  are  represented  as  having  their  un- 
derstanding darkened,  and  as  wa^lking  in  darkness.  In 
the  new  man  reason  is  restored  to  its  dominion  ;  the 
eyes  of  his  understanding  are  opened  to  receive  the 
light  which  shines  and  to  discern  the  truth  which  is  re- 
vealed ;  and  he  acts  according  to  the  dictates  of  this 
enlightened  understanding.  Hence  he  is  said,  to  walk 
in  the  light,  as  God  is  in  the  light. 

The  new  man  is  created  after  the  image  of  God  in 
righteousness.  God  is  righteous  in  all  his  ways  ;  and 
in  this  the  children  of  God  are  manifest,  every  one  that 
doth  righteousness  is  born  of  him. 

The  new  man  resembles  God  in  7ncrcy  and  goodness. 
These  are  called  the  glory  of  the  divine  character.  We 
are  required  to  be  followers  of  God  as  dear  children, 
Vol.  III.  2t 


/ 


330  Refwcation  after  the       [Serm.  XXV£, 

and  to  walk  in  loA^e,  and  to  be  merciful  as  he  is  merci- 
ful. As  a  reason  why  we  should  love  one  another,  the 
Apostle  says,  "  Love  is  of  God  ;  and  every  one  that  lov- 
eth,  is  born  of  God,  and  knovveth  God.  He  that  loveth 
not,  knoweth  not  God,  for  God  is  love ;  and  he  Uiat 
dwelleth  in  love,  dwelleth  in  God,  and  God  in  him." 

The  new  man  is  created  after  God  m  holiness.  God 
is  of  purer  eyes  than  to  behold  evil.  He  cannot  look 
on  iniquity,  nor  so  much  as  be  tempted  of  evil.  The 
new  man,  in  this  respect  bears  the  image  of  God. 
He  has  a  prevailing  hatred  of  sin,  and  love  of  moral 
rectitude.  He  cannot  Iiear  that  which  is  evil.  When 
he  is  tempted  to  any  known  sin,  the  holy  principle 
within  him,  if  it  be  in  its  proper  exercise,  will  ex- 
claim, "  How  can  I  do  this  great  wickedness,  and  sin 
against  God  ;" — "  How  shall  one  who  is  dead  to  sin, 
live  any  longer  therein  ?"  Hence  he  is  said  to  be  a  par- 
taker of  God's  holiness — to  be  holy  as  God  is  holy. 

*'  The  Lord  is  a  God  of  truths''''  and  "  it  is  impos- 
sible for  him  to  lie."  In  conformity  to  this  character, 
his  people  are  called  *'  children  who  will  not  lie."  The 
Apostle  says  to  the  Ephesian  converts,  *'  Ye  have  been 
taught,  that  ye  put  on  the  new  man,  which  after  God  is 
created  in  true  holiness  or  holiness  of  truth,  therefore 
put  away  lying,  and  speak  ye  every  man  truth  to  his 
neighbor."  And  to  the  Coiossians  he  says,  "  Lie  not 
one  to  another,  seeing  ye  have  put  o&  the  old  man  with 
his  deeds."  He  who  shall  enter  into  God's  holy  hill, 
is  one  that  ^^  speaketh  the  truth  in  his  heart,  and, 
though  he  swears  to  his  own  hurt,  yet  he  changes  not." 

In  these  respects,  the  true  Christian  is  renewed  after 
the  image  of  God. 

We  see  what  is  the  main  substance  of  religion.  It 
is  not  meat  and  drink,  rites  and  forms  ;  but  righteous- 
ness and  truth,  goodness  and  mercy,  peace  and  love. 
If  religion  consists  in  a  conformity  to  God,  these  must 
be  its  leading  characters,  for  these  are  his  moral  per- 
fections. 


^Serm.  XXVI.]  Ifnage  of  God.  3Si 

We  see  also  that  there  is  an  essential  connexion  be- 
tween piety  to  God,  and  the  duties  which  we  owe  to 
men  ;  for  it  is  in  these  that  we  imitate  God,  and  ex- 
press our  love  to  him.  To  love  God  is  to  love  his 
moral  perfections,  justice,  goodness,  truth  and  faith- 
fulness ?  and  these  are  in  us  the  social  virtues.  To 
make  light  of  these  is  to  treat  the  divine  character 
with  contempt.  *'  If  therefore  a  man  say,  I  love  God, 
and  hateth  his  brother,  he  is  a  liar ;  for  he  that  loveth 
not  his  brother,  whom  he  hath  seen,  how  can  he 
love  God  whom  he  hath  not  seen  ?  And  this  com- 
mandment have  we  from  him,  that  he  who  loveth  Godj 
love  his  brother  also."     I  proceed  to  observe, 

V,  That  this  great  change  in  the  man  is  cftected  by 
means  of  the  gospel.  The  Apostie  says,  Te  Iia've 
heard  Christ,  and  been  taught  by  him,  as  the  truth  is  in 
Jesus y  that  ye  put  off  the  old  man,  and  put  on  the  ne%v. 
This  change  was  the  consequence  of  their  having 
learned  Christ. 

Renovation  is  indeed  here  supposed  to  be  the  work 
of  God.  The  new  man  is  said  to  be  "  created  after 
God  in  true  holiness  ;  and  to  be  renev^'cd  after  the  im- 
age of  him  who  created  him,"  And  elsewhere  it  is 
more  expressly  ascribed  to  the  divine  agency.  *'  We 
are  God's  workmanship,  created  in  Christ  Jesus  to 
good  works." — "  We  are  saved  by  the  renewing  of 
the  Holy  Ghost." — "  We  are  born  of  the  Spirit."  All 
the  virtues  of  the  Christian  temper  are  *'  the  fruits  of 
the  Spirit." 

To  define  the  manner  in  which  the  Spirit  of  God 
works  on  the  human  mind  in  effecting  this  change,  is 
beyond  our  sphere.  *'  The  wind  bloweth  where  it 
listeth,  and  \vc  hear  the  sound  thereof,  but  cannot 
tell,  whence  it  cometh,  nor  whether  it  goeth ;  so  is 
every  one  that  is  born  of  the  Spirit."  But  whatever 
be  the  manner  of  his  operation,  it  does  not  exclude  the 
•use  and  influence  of  means. 


532  Reno'oaUon  after  the     [Serm.  XXVI. 

Christians  are  renewed  in  knowledge.     They  escape 
the  pollutions  of  the   world   through  the  knowiUdge  of 
Christ.    They  are  chosen  to  salvation  through  sanctifi- 
cation  of  the  Spirit,  and  belief  of  the  truth.     They  are 
begotten  by  the  %vord  of  truth,  and  born  of  incorrupti- 
ble seed,  even  of  the  ivord  of  God,  which  liveth   and 
abideih  forever.     God  hath  given  us  all  things,  which 
pertain  to  a  godly  life  through  the  knoivledge  of  him ^ 
who  hath  called  us  to  glory  and  virtue.    Paul  preached 
to  the  Gentiles,  that  he  might  open  their  eyes,  and  turn 
them  from  darkness  to  light,  and  from  the  power  of 
Satan  to  God. 

Whether  the  Spirit  of  God,  in  the  renovation  of  the 
soul,  works  immediately  on  the  W'ill,  and,  by  a  creative 
power,  gives  a  i'yqw  taste,  and  thus  prepares  the  way 
for  the  word  to  have  its  sanctifying  effect  ;  or  whether 
it  first  opens  the  understanding  to  discern  the  impor- 
tance of  divine  truths,  and  thus  gives  them  a  trans- 
forming influence  on  the  will  and  affections  ;  or 
whether  the  heart  and  the  intellect  conjunctl}'-  are  sub- 
jects of  divine  operation,  are  questions  which  may 
amuse  a  metaphysician,  or  philosopher,  but  they  little 
concern  the  solicitous  sinner,  inquirin.^,  what  he  must 
do  to  be  saved,  or  the  serious  Christian  examining  the 
state  of  his  own  soul.  What  the  great  change  is, 
W'hich  prepares  us  for  heaven,  the  gospel  has  plainly 
stated ;  that  the  first  production,  and  future  improve- 
ment of  this  change  is,  in  some  way  or  other,  the  work 
of  divine  grace,  we  are  expressly  taught ;  that  the 
Spirit  of  God,  both  in  the  conversion  of  sinners,  and 
in  the  sanctification  of  believers,  works  on.  the  soul  by 
fneans  of  the  word,  and  that  by  an  attendance  on  the 
word,  we  are  to  seek  and  obtain  the  grace  necessary 
for  these  purposes,  v/e  are  fully  assured.  And  what 
more  need  ue  to  know  ?  However  those  questions 
may  be  determined,  our  dut}',  and  our  encouragement 
remain  the  same.  "  Work  out  then  your  own  salva- 
tion with  feiir  and  trembling,  for  it  is  God  who  work- 


Serm.  XXVI.]        Image  of  God,  333 

eth  ill  you,  both  to  will  and  to  do,  of  his  own  good 
pleasure." 

The  promise  of  God,  A  new  heart  will  Igheyou, 
and  a  new  Spirit  will  I  put  within  you,  does  not  make 
void  the  commandment.  Cast  awayfromyou  all  your 
transgressions^  and  make  you  a  new  hearty  and  a  new 
Spirit  ;  for  why  will  ye  die  ? 

To  distinguish  between  renovation  and  conversion, 
and  to  call  tiie  former  the  creative  work  of  God,  in 
v/hich  the  subject  is  wholly  passive ;  and  the  latter, 
altogether  the  work  of  man,  in  which  he  is  wholly  ac- 
tive, is  a  refinement  in  divinity,  which  the  gospel  has 
not  taught,  and  by  which,  I  am  afraid,  Christians  are 
little  edified.  The  scripture  uses  the  terms,  regenera- 
tion, repentance  and  conversion,  to  express  the  whole 
change  requisite  to  eternal  life  ;  for  with  each  of  them 
eternal  life  stands  connected.  To  this  change,  taken 
in  its  complete  sense,  the  use  of  means,  and  the  grace 
of  God,  are  both  necessary.  The  former  is  our  duty 
— for  the  latter  we  must  look  to  him.  "  Let  us  do  all 
things  without  murmurings  and  disputings,  that  we 
may  be  blameless  and  harmless,  the  sons  of  God  with- 
out rebuke." 

There  is  one  observation  more,  which  I  will  make 
on  our  text ; 

VI.  That  the  change  here  spoken  of  is  exceedingly 
great. 

This,  the  terms  used  by  our  Apostle  plainly  import. 
It  is  putting  off  the  old  man^  which  is  corrupt^  and 
putting  on  the  nevj  man^  which  is  created  after  the  itn- 
age  of  God. 

The  observable  and  sensible  alteration  in  those  con- 
verted from  the  ignorance,  superstitions  and  vices  of 
heathenism,  was  much  greater,  than  that  which  takes 
place  in  such  as  have  grown  up  in  the  knowledge  of 
the  gospel,  and  under  the  restraining  influence  of  a  vir- 
tuous education.  Bat  in  the  latter  the  change  is  great, 
though  not  attended  with  all  the  same  remarkable  cir- 


334  Menoiiation  after  the       [Szrm.  XXVI. 

•cumstances.  The  real  nature  aiid  essence  of  conver- 
sion, is  the  same  in  all.  It  is  a  change  of  temper  from 
the  love  of  sin,  to  the  love  of  God  ;  and  a  correspond- 
ent change  of  life  by  forsaking  the  ways  of  sin,  and 
turning  the  feet  into  God's  testimonies. 

Let  none  then  imagine  that  they  are  the  subjects  of 
this  change,  merely  because  they  entertain  some  new 
sentiments,  feel  transient  emotions  of  the  affections  in 
their  devotions,  or  have  renounced  some  of  their  for- 
mer guilty  praciices.  "  If  any  man  be  in  Christ,  he 
is  a  new  creature  ;  old  things  are  passed  away,  and  all 
filings  are  become  ncvv  :*'  It  is  a  heart  habitually  con- 
formed to  God,  and  directed  to  keep  ail  his  commands^ 
which  proves  that  we  have  passed  from  death  to  life. 

Some  will,  perhaps,  here  inquire,  "  If  the  change  is 
so  great  as  has  been  represented,  must  not  every  one 
who  has  been  the  subject  of  it,  certainly  know  tlie  re- 
ality, and  even  the  very  time  of  it  ? 

This  will  not  follow.  The  scripture  supposes,  that 
true  Christians  may  want  the  full  assurance  of  hope, 
and  therefore  directs  them  to  seek  it  with  diligence  to 
the  end  ;  to  examine  themselves  whether  they  are  in 
the  faith  ;  and  to  fear,  lest,  a  promise  being  left  them, 
of  entering  into  God's  rest,  they  should  seem  to  come 
short  of  it. 

There  is  reason  to  believe,  that  some  are  renewed 
in  their  early  childhood,  before  they  have  capacity  dis- 
tinctly to  mark,  or  strength  to  retain  the  things  which 
pass  in  their  minds. 

There  are  some,  who,  under  the  advantage  of  good 
instructions  and  examples,  are,  in  a  great  measure,  se- 
cured from  the  corruptions  of  the  world,  and  the  hard- 
ening influence  of  sin.  These  may  be  so  gradually 
prepared  for  tlie  change,  and  carried  through  it  by  such 
easy  and  gentle  steps,  that  they  can  fix  on  2 jo  particular 
time,  when  it  began,  or  Vv'hen  it  was  completed. 

New  converts  arc  but  babes  in  Christ.  There  is 
3iiuch  corruption  still  remaining ;  and  the  principles  of 


Serm.  XXVI.]         Image  of  God.  335 

holiness  are  weak  in  their  souls.  Hence  they  see  cause 
to  call  in  question  the  reality  of  their  conversion,  till 
they  have  had  time  to  prove  it  by  its  fruits  ;  and  even 
then,  they  may  find  it  difficult  to  ascertain  the  time, 
when  the  change  took  place. 

It  may  also  be  remarked,  that  there  is  a  great  differ- 
ence between  one's  knowing,  that  there  is  an  alteration 
in  him,  and  knowing  that  this  is  a  renovation  in  the 
Spirit  of  his  mind.  Every  sinner,  who,  at  adult  age, 
is  reclaimed  from  a  life  of  gross  wickedness,  is  sensi- 
ble of  a  change.  He  is  conscious  of  the  awakenings 
and  convictions  which  he  feels,  of  the  resolutions  which 
he  forms,  and  of  the  reformations  Vv'hich  he  makes  j 
and  he  will  probably  remember  them  all  his  days  i 
but  till  he  has  had  time  to  bring  forth,  with  patience, 
the  fruits  of  repentance,  he  may  remain  in  doubt, 
whether  all  this  is  the  work  of  saving  grace. 

And  even  improved  Christians  may,  through  disor- 
ders of  body,  heavy  afflictions,  pressing  temptations, 
or  misapprehensions  of  the  proper  evidences  of  grace, 
labor  under  great  bondage  to  fear,  and  walk  in  darkness 
and  doubt  much  of  their  time  ;  perhaps  all  their  days.. 

These  observations  sufficiently  shew,  that  however 
great  the  chaiige  of  conversion  may  be  in  itself,  the  full 
assurance  of  hope  is  not  immediately,  or  necessarily 
connected  with  it.  The  humble  Christian,  impressed 
with  a  sense  of  the  importance  of  the  change,  and  the 
awful  consequences  of  a  mistake,  will  be  disposed  to 
entertain  a  godly  jealousy.  He  will  keep  under  his 
body  to  bring  it  into  subjection,  lest  by  any  means,  af- 
ter all  his  experience,  and  all  his  hope,  he  should  final- 
ly be  a  cast  away. 

Let  us  then  give  all  diligence  to  make  our  callin_sr  and 
election  sure,  and  adopt  the  prayer  of  the  Psalmist, 
"  Search  me,  O  God,  and  try  my  heart ;  prove  me 
and  know  my  thoughts,  and  see  if  there  be  any  wicked 
way  in  me,  and  lead  mc  in  the  way  everlasting.'*- 


SERMON  XXVII. 


Truth  befmeen  Man  mid  Man, 


EPHESIANS  iv.  25, 

Wherefore.,  fiutt'mg  away   Lyings  s/:eak  every  7nan  Truth  with  hU 
neig/ibor  ;  for  we  are  ?ne7nbers  one  of  another. 

All  the  graces  of  the  Christian  temper  have  a 
strict  connexion.  The  renovation  of  our  nature  after 
the  divine  image  lays  the  foundation  for  all  holy  exer- 
cises and  works.  Wliere  this  has  taken  place,  there 
will  be  a  prevailing  opposition  to  sin  of  every  kind,  and 
a  governing  regard  to  the  w  hole  compass  of  christian 
virtues  and  duties.  The  apostle  observes  to  the  Ephe- 
sians,  that,  by  the  gospel,  "  they  had  been  taught  to 
put  off  the  old  man,  which  is  corrupt  according  to  de- 
ceitful lusts,  to  be  renewed  in  the  spirit  of  their  mind, 
and  to  put  on  the  new  man,  which,  after  God  is  created 
in  righteousness  and  true  holiness,  or  holiness  of 
trutlu^''  But  he  would  not  have  their  religion  end 
here.  He  reminds  them  that  the  tenor  of  their  lives 
must  correspond  with  this  renovation  ;  that  they  must 
no  longer  walk,  like  otlier  Gentiles,  in  the  vanity  of 
their  minds,  but  according  to  the  pure  precepts  of  that 
new  religion,  which  they  had  embraced. 

In  our  text  and  the  verses  following,  he  enumerates 
the  several  virtues  and  duties,  which  must  appear  in 


Serm.  XXVII.]  Truth  between  Man  and  Man.    337 

the  life  of  the  renewed  Christian  ;  such  as  veracity, 
meekness,  justice,  industry,  purity  cf  speech,  kind- 
ness, chastity,  &c.  all  which  we  shall  consider  in  their 
order. 

The  virtue,  which  our  text  offers  to  consideration 
is  truth  or  veracity,  in  opposition  to  lying.  This  nat- 
urally arose  first  to  the  Apostle's  view  from  his  de^ 
scription  of  the  new  man,  as  having  put  off  deceitful 
lusts,  and  put  on  true  holiness.     We  will, 

I.  Explain  the  duty  here  enjoined  :  "  Speak  every 
man  truth  with  his  neighbor." 

II.  Shew,  that  speaking  truth  is  a  necessary  part  of 
the  Christian  character.  *'  Ye  have  been  renewed — 
wherefore  speak  truth.'* 

III.  Apply  the  Apostle's  argument:  "  For  we  are 
members  one  of  another." 

I.  We  will  explain  the  duty  here  enjoined,  which, 
for  greater  emphasis,  the  apostle  expresses  both  neg- 
atively and  positively.  "  Putting  a\\^ay  lying,  speak 
every  man  truth  with  his  neighbor." 

Truth  or  veracity,  as  opposed  to  lyings  is  the  agree- 
ment between  our  words  and  sentiments  ;  as,  on  the 
contrary,  lying  is  a  disagreement  between  them,  form- 
ed with  a  delusive  intention.  If  by  language,  writing, 
or  any  known  and  agreed  signs,  we  purposely  convey 
to  others  false  notions  of  things,  we  are  guilty  of  that 
species  of  deception,  which  is  commonly  called  lying. 
In  opposition  to  this,  we  are  to  speak  truth  with  our 
neighbors.  In  all  our  intercourse  with  one  another, 
we  are  to  express  the  real  meaning  of  our  hearts,  and 
to  convey,  what  we  suppose  to  be,  right  ideas  of  those 
matters,  which  are  the  subjects  of  our  discourse. 

It  will  be  useful  to  explain  and  state  this  point  a  lit- 
tle more  particularly. 

Let  it  be  observed, 

1,  There  are  cases,  in  which  one  may  speak  that 
which  is  not  true,  and  yet  not  be  chargeable  with  ly- 
ing ;  for  he  may  have  no  intention  to  deceive.  He 
Vol.  III.  2u 


32S    Truth  between  Man  and  Man.  [Serm.  XXVII. 

may  have  wrong  apprehensions— may  have  been  misin- 
formed— -may  have  misunderstood  his  information — 
may  have  forgotten  some  circumstance  of  the  case ; 
and  hence  may  utter  that  which  is  not  perfectly  true, 
and  yet  speak  with  an  upright  heart  and  an  honest 
meaning.  Let  it  be  considered,  however,  that  in  all 
matters  of  importance,  of  which  we  may  have  occasion 
to  speak,  a  regard  to  truth  will  induce  us  to  seek  right 
information,  and  to  retain  the  information  given  us.  If 
v/e  take  up  reports  hastily,  and  communicate  them 
confidently  ;  if  we  receive  doubtful  matters  without  in- 
quiry, and  relate  them  with  airs  of  assurance,  we  dis- 
cover, at  least,  the  want  of  a  just  reverence  for  truth,' 
though  perhaps  our  fault  will  not  deserve  the  harsh  ap- 
pellation of  lying. 

AVe  are  not,  in  all  cases,  bound  to  speak  the  'whole 
truth.  *'  A  fool  utiereth  all  his  mind  ;  but  a  wise  man 
keepeth  it  in  till  afterward." — "  There  is  a  time  t& 
speak,  and  a  time  to  keep  silence." — *'  And  a  wise' 
man's  heart  discerneth  both  time  and  judgment."  We 
are  never  to  violate  truth;  but  we  may  suppress  it,  in 
whole  or  in  part,  as  we  think  proper,  when  the  man 
who  demands  it,  has  no  right  to  know  it.  So  we  may- 
withhold  our  property  from  the  man  who  makes  an  un^ 
just  requisition,  ihough  we  have  no  right  to  injure  his. 
If  the  character  or  dignity  of  the  person  proposing  the 
questiofi,  forbids  our  making  a  peremptory  denial ;  or 
if  the  case  is  so  circumstuuced,  that  the  refusal  of  an 
answer  would  be  a  discovery  of  the  secret,  we  may  in- 
nocently withhold  the  most  material  part  of  the  busi- 
ness, and  express  only  so  much  as  to  amuse  and  divert 
the  inquirer.  When  Samuel  was  commanded  of  God 
to  go  to  Bethlehem,  and  anoint  one  of  the  sons  of 
Jesse,  to  be  king  over  Israel  instead  of  Saul ;  the  proph- 
et inquired,  "  How  can  I  go  ?  If  Saul  hear  it,  he  will 
kill  nie."  God  answered  him,  "  take  an  heifer  with 
thee,  and  say  1  am  come  to  offer  sacrifice."  Samuel*, 
tlough  he  speaks  only  the  truth,  yet  conceals  the  main 


Serm.  XX VII.]  Truth  betiveen  Man  and  Man.    359 

object  of  his  JQurney,  which  Saul  had  no  right  to 
know  ;  for  by  his  wickedness  he  had  forfeited  his 
throne.  The  prophet  Jeremiah  had  been  throw  n  into  a 
dungeon  by  the  order  of  king  Zedekiah,  and  by  the 
malicious  influence  of  the  princes  of  Judah.  He  is  af- 
terward admitted  to  a  private  conference  with  the  king, 
in  which  he  instructs  the  king  what  ought  to  be  done 
in  the  present  critical  state  of  the  nation.  The  king 
well  knew  that  if  the  princes  should  discover  the  sub- 
ject of  his  conversation  with  the  prophet,  his  ow-n  per- 
son would  be  in  danger.  At  parting,  therefore,  he 
charges  Jeremiah  to  conceal  it  from  them  ;  and,  if  ex- 
amined, to  say,  "  I  presented  my  supplication  before 
the  king,  that  he  would  not  cause  me  to  return  to  the 
house  of  Jonathan  to  die  there." — "  And  when  the 
princes  came,  he  told  them  according  to  these  words, 
and  the  matter  was  not  perceived."  This,  doubtless, 
was  a  part  of  the  conversation  ;  the  r^st  it  was  danger- 
ous to  reveal,  and  the  princes  had  no  riglit  to  demand 
it ;  the  prophet,  therefore,  did  well  to  withhold  it. 

Farther :  There  are  certain  figures,  common  to  all 
languages,  which  express  things  differently  from  the 
literal  truth,  but  yet  are  innocent,  because,  being  well 
understood,  they  convey  no  wrong  ideas.  We  often 
use  a  certain  number  for  an  uncertain.  Jacob  says  of 
Laban,  "  He  hath  changed  my  wages  ten  times.  By 
an  hyperbole,  we  sornetimes  exceed  the  literal  truth. 
David  says,  "  I  make  my  bed  to  swim  with  tears." 
There  is  also  an  ironical  way  of  speaking,  in  which  the 
contrary  is  intended  to  that  which  is  literally  express- 
ed. Elijah  says  to  the  prophets  of  Baal,  '*  Cry  aloud, 
for  he  is  a  god" — i.  e.  ye  call  him  a  god,  though  we 
■know  him  to  be  vanity  and  a  lie.  The  prophet  Mica- 
iah  says  to  king  Ahab,  "  Go  up  against  Ramoth  Gilead 
and  prosper,  for  the  Lord  will  deliver  it  into  thine 
hands;"  though  he  well  knew  that  the  king  would 
tliere  be  defeated  and  slain.  But  here  was  no  decep- 
tion.   The  king  understood  him  perfectly.    His  plain. 


340    Truth  betiueeji  Man  atid  Ma7u  [Serm.  XX VII, 

obvious  meaning  was  this,  "  You  depend  on  the  lying 
predictions  of  your  false  prophets,  who  promise  you 
success  in  this  favorite  expedition  :  It  is  vain  for  me 
to  contradict  them  ;  for  you  will  not  believe  me.  Go, 
and  try  the  issue  :  See  whether  God  will  prosper  you 
or  not. 

But  though  such  figures  are  innocent,  when  they 
are  introduced  with  propriety,  yet  care  should  be  taken, 
that  they  are  never  used  in  such  a  time  or  manner,  as 
to  be  the  occasions  of  deception.  In  stating  this  mat> 
ter,  let  it  be  again  observed, 

A  man  may,  in  some  cases,  be  guilty  of  lying, 
though  he  speaks  no  more  than  what  is  strictly  and 
literally  true.  If,  for  instance,  he  expresses  the  truth 
with  an  air  of  irony,  so  that  the  hearers  will  naturally 
suppose  he  means  the  contrary  ;  or  if  he  divulg-es  a 
truth,  which  he  was  previously  bound  to  conceal ;  or 
if  he  affirms  that,  which  he  really  thinks  to  be  false, 
though  it  should  ultimately  be  verified  in  fact ;  in  such 
cases  he  is  manifestly  chargeable  with  a  criminal 
prevarication.  Having  stated  the  nature  of  lying,  \\q 
proceed, 

2.  To  mention  some  particular  cases,  in  which  men 
are  guilty  of  it. 

Now  the  grossest  kind  of  lying  is  perjury^  or  speak- 
ing a  known  falsehood  under  the  avv^ful  solemnity  of  an 
oath.  This  is  a  degree  of  wickedness,  to  which  few 
will  venture,  until  they  have  been  accustomed  to  the 
lower  kinds  of  profanity  and  falsehood.  The  crime  is 
greater  in  proportion  to  the  magnitude  and  importance 
of  the  case  in  which  it  is  admitted.  Perjury  in  itself 
is  a  horrible  crime,  as  it  is  a  contempt  of  God's  povi'er 
and  justice,  and  a  trampling  on  the  sacredness  of 
truth  ;  but  when  it  is  so  used  as  to  endanger  the  prop- 
erty liberty,  reputation,  or  life  of  a  fellow  citizen,  its 
criminality  is  horribly  augmeiited.  It  is  then  a  shock- 
ing complication  of  falsehood,  impiety,  unrighteousness 
and  cruelty. 


Serm.  XXVII.]  Truth  betiveen  Man  and  Man.    341 

Men  violate  truth,  when  they  affix  to  words  an  ar- 
bitrary meaning,  or  make,  in  their  own  minds,  certain 
secret  reservations,  with  a  design  to  disguise  facts,  and 
deceive  the  hearers.  It  is  custom  only  that  gives 
words  and  signs  their  currency.  They  have  just  so 
much  value,  as  the  authority  of  common  usage  has 
stamped  upon  them.  And  he  who  attempts  to  deceive 
another  by  departing  from  the  usual  signification  of 
words,  is  just  as  guilty,  as  if  he  had  used  any  other 
words  with  the  same  deceitful  intention. 

When  we  express  doubtful  matters  in  terms,  and 
with  an  air  of  assurance,  we  may  materially  injure  as 
well  as  grossly  deceive  our  neighbor.  We  never 
ought  to  report  for  certain  the  things  which  we  have 
received  only  from  vulgar  fame— from  a  stranger — 
from  men  of  doubtful  veracity — from  those,  Vvho, 
though  otherwise  of  good  character,  yet,  in  that  case, 
are  known  to  be  under  a  violent  prejudice.  Of  mat- 
ters thus  circumstanced  we  should  speak  doubtfully, 
or  state  our  authority,  or,  which  is  usually  better  than 
either,  say  nothing  at  all. 

Men  are  guilty  of  wanton  and  malicious  falsehood, 
when  they  repeat,  with  romantic  additions,  and  ficti- 
tious embellishments,  the  stories  which  they  have 
heard  of  a  neighbor,  that  thus  they  may  excite  against 
him  the  severer  ridicule,  or  cast  on  his  character  a 
darker  stain,  or  turn  to  merriment  his  godly  actions,  or 
his  innocent  peculiarities.  If  no  more  than  the  gratifi- 
cation of  a  vein  of  humor  is  intended,  the  fiction  is  far 
less  criminal.  But  even  here  there  is  guilt  and  dan- 
ger ;  there  is  a  departure  from  that  simplicity,  which 
ought  to  guide  our  conversation ;  and  mischief  may 
ensue,  of  which  we  are  not  aware  ;  an  innocent  neigh- 
bor may  be  materially  injured ;  and  a  habit  acquired  in 
smaller  matters  may  lead  to  grosser  violations  of  truth. 
Men  may  utter  a  falsehood  by  the  tone  of  their  voice, 
while  their  words  are  literally  true.  Language  is  im- 
perfect ;     we   have   not   a    distinct    word   for  every 


^42    Truth  hfween  Man  and  Man»  [Seum.  XXVII. 

though ;  we  express  much  by  our  emphasis  and  air. 
You  think,  perhaps,  that  you  keep  near  enough  to 
truth,  if  you  repeat  the  words,  which  you  heard  from 
another ;  but  you  may  as  effectually  belie  him  by  a 
different  manner  of  speaking,  as  by  different  sentences. 
There  are  those  who  make,  as  well  as  speak  a  lie. 

Having  mentioned  some  of  the  ways,  in  which  men 
violate  truth,  we  will, 

3.  Consider  several  distinct  cases,  in  which  we  arc 
bound  to  speak  truth  with  our  neighbor. 

We  must  preserve  truth  in  our  common  and  famil- 
iar conversation*     This  is  chiefiy  intended  in  the  text. 

Precepts  similar  to  this  often  occur  in  the  sacred 
writings.  *'  Lie  not  one  to  another,  seeing  ye  have 
put  off  the  old  man  with  his  deeds." — "  Whatsoever 
things  are  true,  think  on  these  things." — "  He  who 
shall  enter  into  God's  holy  hill,  is  one  who  speaketh 
the  truth  in  his  heart."  When  friends  and  neighbors 
sit  in  the  social  circle,  the  conversation  will  often  turn 
upon  matters  which  seem  to  be  of  little  consequence  ; 
But  whatever  may  be  the  subject,  their  speech  should 
be  with  grace,,  seasoned  with  salt ;  their  conversation 
should  be  with  simplicity  and  sincerity :  However  in- 
different the  subject  may  be,  a  habit  of  trifling  with 
truth  cannot  be  indifferent.  Things  which  appear 
small  in  themselves,  may  be  great  in  their  effects. 
Trivial  misrepresentations,  jocular  falsehoods  and  ficti- 
tious news,  may  painfully  disquiet  honest  minds,  and 
Incurably  break  the  peace  of  neighborhoods. 

We  must  speak  truth  in  our  commerce  with  one 
another.  The  Apostle  says,  *'  Let  no  man  go  beyond, 
or  defraud  his  brother  in  any  matter."  The  prophet 
mentions  tliis  as  an  evidence  of  the  prodigious  corrup- 
tion of  the  Jewish  nation,  that  "  they  beiit  their 
tongues,  like  their  bows,  for  lies" — that  "  every  broth- 
42r  would  utterly  supplant,  and  they  would  deceive 
-every  one  his  neighbor" — "  that  they  had  taught  their 
tongues  to  speak  lies,  and  wearied  themselves  to  com- 


Serm.  XXVII.]  Truth  betiveen  Man  and  Man,     345 

mit  iniquity ;  and  when  one  spake  peaceably  to  hi» 
neighbor,  he,  in  his  heart,  laid  wait  for  him."  So 
much  deception  ^.>  as  practised  among  them,  that  the 
prophet  says,  "Take  heed  every  man  of  his  neighbor, 
and  trust  ye  not  in  any  brother."  Falsehood  in  deal- 
ing soon  destroys  mutual  confidence  ;  and  when  con- 
fidence is  lost,  society  must  disband. 

In  giving  public  testimony,  we  must  be  careful,  as 
on  the  one  hand,  to  say  nothing  but  the  truth,  so,  on 
the  other,  to  conceal  no  part  of  the  truth,  which  relates 
to  the  matter  under  examination.  A  partial  and  2i  false 
representation  of  facts  may  equally  operate  to  the  per- 
version of  justice.  And  if,  through  our  prevarication, 
wrong  judgment  proceeds,  wc  are  answerable  for  the 
consequences. 

We  must  adhere  to  truth,  when  we  speak  of  men's 
actions  or  characters.  *'  Speak  evil  of  no  man,"  says 
the  Apostle.  This  precept,  however,  must  be  under- 
stood with  some  limitation.  We  may  have  occasion 
to  speak  the  evil,  which  we  know  of  another,  either  in 
our  own  vindication,  or  for  the  security  of  our  friends. 
But  when  no  good  end  is  to  be  obtained,  the  evil 
which  we  know,  ought  not  to  be  disclosed.  Private 
expostulation  and  admonition  are  all  that  duty  demands. 
If  occasion  calls  us  to  speak,  we  must  say  no  more  than 
truth  will  justify,  and  the  occasion  requires.  We  are 
not  to  speak  evil  of  another,  on  doubtful  evidence,  or 
uncertain  hearsay.  It  is  one  part  of  the  description  of 
a  good  man,  that  "  he  backbiteth  not  with  his  tongue, 
nor  taketh  up  a  reproach  against  his  neighbor."  We 
should  consider,  that  the  ill  report  may  come  from  his 
enemy,  or  from  a  prejudiced  person — that  there  may 
be  some  mistake  in  the  story,  or  some  circumstance 
added  or  omitted,  Avhich  gives  the  whole  affair  a  false 
complexion.  If  we  give  a  new  spring  to  tlie  rumor, 
we  know  not  how  far  it  will  run,  nor  what  a  form  it 
may  assume,  in  passing  from  one  to  another.  W  heit 
©nee  it  is  gone  from  us,  it  immediately  flies-  out  of  our 


S44     Truth  betw.eest  Man  and  Man.  [Se  r  m.  XXVII. 

reach.    It  is  not  in  our  power  to  recal  it  bact,  to  check 
its  progress,  or  to  correct  its  falsehoods. 

It  is  a  precept  in  the  law  of  Moses,  *'  Thou  shalt 
not  go  up  and  down  as  a  talebearer  among  thy  people." 
Much  mischief  is  done  in  neighborhoods  by  those  of- 
ficious tattlers,  who  carry  from  house  to  house  intelli- 
gence of  what  one  person  has  said  of  another.  Inad- 
yertant  things  are  sometimes  spoken,  which  had  no  ill 
design,  and  are  not  worthy  of  a  repetition.  If  they  arc 
repeated,  they  usually  assume  an  aspect,  and  acquire  a 
magnitude,  of  which  the  person  who  first  spoke  them 
had  no  idea.  Had  they  remained,  as  they  fell  from  his 
lips,  no  harm  would  have  been  done,  as  none  was  in- 
tended. But  now,  changed  by  the  talcljearer,  they 
have  perhaps  given  an  offence,  which  cannot  be  remov- 
ed. The  whisperer  who  revealeth  secrets,  ai>d  the 
talebearer  who  circulates  domestic  intelligence,  often 
separates  the  nearest  friends. 

Once  more  :  We  must  observe  truth  in  our  prom- 
ises. 

Truth  obliges  us,  first,  to  promise  nothing  different 
from  our  intention,  or  exceeding  our  ability ;  and, 
then,  to  perform  our  promise  according  to  the  mutual 
intention  and  understanding  of  the  parties.  Providen- 
tial adversity  may,  for  the  present,  suspend,  but  does 
not  absolutely  cancel  the  obligation  to  perform  our 
promise.  With  returning  ability,  the  obUgation  re- 
vives. No  promise  can  bind  us  to  an  action  in  itself 
unlawful.  If  we  have  brought  ourselves  into  such  an 
embarrassment,  we  are  to  extricate  ourselves  by  re- 
penting of  our  criminal  rashness.  But  personal  incon- 
venience, or  the  prospect  of  advantage  will  not  exempt 
us  from  our  obligations.  It  is  the  character  of  the  up- 
right man,  that,  if  he  swears  to  his  own  hurt,  he  chang- 
es not." 

II.  What  we  proposed  in  the  second  place,  was  to 
shew,  that  a  regard  to  truth  is  a  necessary  part  of  the 
C  hristian  character. 


Sbrm.  XXVII.]  Truth  betiveen  Man  and  Man.     345 

The  Apostle  says,  "  Ye  have  been  taught,  that  ye 
put  on  the  new  man— wherefore,  putting  away  lying, 
speak  every  man  truth  with  his  neighbor,"  So  he 
says  to  the  Colossians,  "  Lie  not  one  to  another,  see- 
ing ye  have  put  off  the  old  man  with  his  deeds,  and 
have  put  on  the  new  man."  The  Psalmist  says,  "  He 
who  shall  stand  in  God's  holy  hill,  is  one  who  speaketh 
the  truth  in  his  heart."  We  are  taught,  that  "  the 
fruit  of  the  Spirit  is  righteousness  and  truth."  On  the 
contrary,  falsehood  and  lying  are  said  to  be  *'  of  the 
devil,  who  was  a  liar  from  the  beginning,  and  abode 
not  in  the  truth."  And  liars  have  a  part  justly  as- 
signed them  in  the  place  prepared  for  that  lying  Spirit. 
All  wilful  and  deliberate  lying  must  proceed  from  a 
corrupt  and  wicked  temper — from  pride,  malice,  envy, 
Govetousness,  or  some  reigning  lust,  which  is  oppo- 
site to  the  spirit  of  the  gospel.  The  Apostle,  there- 
fore, with  lying,  joins  anger,  wrath,  malice,  blasphemy 
and  filthy  communication,  as  kindred  and  associate  vic- 
es.    This  horrible  group  the  new  man  has  renounced. 

Deceitfulness  is  contrary,  not  only  to  the  express 
commands  of  the  gospel,  but  even  to  the  dictates  of 
natural  conscience  ;  and  every  man,  who  walks  in 
guile,  dissimulation  and  cunning,  is  so  far  from  the 
spirit  of  the  gospel,  that  he  is  sunk  below  that  sense  of 
honor  and  moral  fitness,  which  is  common  to  mankind. 
Every  man  abhors  a  liar  ;  and  no  injury  is  more  uni- 
versally resented  among  men,  than  the  imputation  of  a 
lie.  The  Apostle  speaks  of  the  Heathens,  as  being  full 
of  envy,  malignity  and  deceit  ;  but  he  says,  *'  They 
knew  the  judgment  of  God,  that  they  who  did  such 
things  were  worthy  of  death.     I  proceed, 

in.  To  consider  the  argument,  which  the  Apostle 
here  urges  for  the  maintenance  of  truth  between  man 
and  man.  "  We  are  members  one  of  another."  W  e 
are  fellow  members,  both  as  men,  and  as  Christians. 

As  men,  we  are  members  one  of  another.  We  par- 
take of  the  same  nature,  have  the  same  rights  and 
Vol.  111.  2w 


3'46     le-uthbetiaeen  Manand  Mam  [Serm.  XXYII,. 

claims,  are  mutually  dependent,  and  capable  of  being- 
mutually  beneficial.  We  are  united  in  the  same  civil- 
society — in  families,  vicinities,  and  larger  communl- 
ties,  and  are  under  the  same  natural  and  civil  obliga* 
tions.  Mutual  confidence  is  the  band,  that  holds  all 
society  together  ;  but  there  can  be  no  mutual  confi- 
dence without  reciprocal  fidelity.  Falsehood  is  a  per- 
version of  that  faculty,  which  is  the  great  instrument 
of  society,  the  faculty  of  speech  ;  and  it  dissolves  that 
confidence,  which  is  the  grand  cement  of  social  union. 
It  renders  property,  reputation  and  life  insecure.  It 
subverts  order,  interrupts  peace,  separates  friends,  ob- 
structs the  course  of  justice,  and,  as  far  as  it  prevails, 
it  sj>reads  confusion  and  misery.  Men,  therefore,  no 
longer  treat  one  another,  as  fellow  members  of  society ». 
and  fellow  creatures  sliaring  in  the  same  rights,  than 
they  walk  uprightly,  work  righteousness,  and  speak  the 
truth  in  their  hearts. 

The  argument  applies^  with  superior  force,  to 
Christians. 

As  Christians,  we  are  children  of  the  same  God,  the 
God  of  truth  ;  we  are  disciples  of  the  same  Lord,  the 
faithful  and  true  witness,  who  did  no  sin,  neither  was- 
guile  found  in  his  mouth.  We  are  partakers  of  that 
Spirit,  who  is  called  the  Spirit  of  truth,  and  whese 
gracious  work  is  in  all  goodness,  righteousness  and 
truth.  We  are  members  of  the  same  spiritual  head, 
even  Christ.  We  are  united  to  the  same  spiritual 
body,  the  church.  We  are  called  to  the  same  heaven- 
ly hope,  profess  the  same  faith  and  worship  the  same 
great  Parent  in  the  name  of  the  same  Mediator.  We 
acknowledge  the  same  gospel,  which  uniformly  re- 
quires sincerity  and  truth,  forbids  all  unrighteousness 
and  deceit,  and  denounces  the  wrath  of  God  against 
every  one  that  loveth  and  maketh  a  lie. 

If  then  we  ualk  in  guile  and  deceit — if  we  practice 
the  vile  arts  of  dishonesty,  we  palpably  contradict  our 
human,  and  especially  our  Christian  character. — We 


:Serk.  XXV-II.]  Truthbefwem  Man  md  Mm,    347 

Vict  in  opposition  to  the  nature  of  God,  the  dictates  of 
reason,  the  example  of  Christ,  the  influence  of  the 
j^irit,  the  precepts  of  the  gospel,  the  peace  of  ci\dl  and 
religious  society,  our  mutual  relation,  and  the  hopes 
of  heaven. 

Our  subject  leads  us  to  reflect  on  the  excellency  of 
die  Christian  religion,  which,  while  it  points  out  the 
way  to  future  glory,  provides  for  the  present  peace  and 
security  of  human  society.  If  we  would  always  speak 
with  that  candor  and  simj^icity,  and  act  with  that  fair- 
Bess  and  probity,  which  the  gospel  recommends,  thePc 
would  be  no  angry  contentions  and  bitter  animosities  ; 
femilies  would  subsist  in  harmony ,;  neighborhoods 
would  enjoy  tranquillity  ;  communities  would  be  free 
from  disturbances  ;  suits  at  law  would  rarely  be 
.known  ;  and  controversies,  when  they  -happened^ 
would  be  peaceably  adjusted  and  equitably  terminatedo 
It  is  the  want  of  this  undissembled  goodness  and  un- 
disguised friendship,  which  occasions  most  of  the  dis- 
quietudes attending  the  social  life. 

We  see  the  danger  of  profane  language,  as  it  natur- 
ally leads  to  the  grossest  kind  of  falsehood,  even  t© 
perjury  in  public  testimony.  The  man  who  always 
speaks  with  a  sacred  regard  to  truth,  establishes  a  char- 
acter for  veracity,  which  stamps  a  credit  on  his  word, 
and,  in  ordinary  cases,  supercedes  the  necessity  of  an 
oath.  If  lying  had  never  been  known,  oaths,  for  the 
decision  of  controversies,  would  never  have  been  in- 
troduced. The  man  who  accustoms  himself  to  swear- 
ing in  common  discourse,  acknowledges  the  insuffi- 
ciency of  his  simple  declaration,  and  holds  up  to  the 
world  a  character  of  doubtful  veracity.  But  if  his  ve- 
racity is  doubtful,  his  oath  will  not  command  belief^ 
for  the  man,  who  is  accustomed  to  profaneness,  may  as 
easily  learn  to  perjure  himself,  as  the  man  habituated 
to  litde  falsehoods  can  learn  to  prevaricate  in  impor- 
tant matters^ 


548    Truth  between  Man  and  Man.  [Serm.  XXVII, 

We  see  how  dangerous  it  is  to  practice  those  diver- 
sions, which  are  attended  with  temptations  to  fraud. 
In  this  view,  gaming  for  money  must  universally  be 
condemned.  Where  any  thing  is  depending  on  the 
issue,  there  is  a  strong  inducement  to  artifice  and  de- 
ception. Men  excuse  fraud  in  this  case,  because  it  is 
only  gaming,  not  business.  But  a  habit  of  deceit  ac- 
quired in  gaming,  is  easily  carried  into  more  important 
transactions. 

We  should  educate  our  children  in  a  regard  to  truth, 
and  exercise  over  them  a  government  which  may  speak 
its  sacred  importance. 

In  a  word  this  should  be  our  resolution  and  care, 
that  in  simplicity  and  godly  sincerity,  not  with  fleshly 
wisdom,  but  by  the  grace  of  God,  we  will  have  our 
conversation  in  the  world. 


SOESA 


SERMON  XXVIII. 


Meekness  in  opposition  to  Sinful  Anger, 


BPHESIANS  iv.  a6,  27. 

Be  ye  angry  and  sin  not  ;  let  not  the  sun  go  down  on  your  wrath  / 
neither  give  place  to  the  devil. 

1  HE  Apostle,  having  taught  the  necessity  of 
being  renewed  in  the  Spirit  of  the  mind,  proceeds  to 
inculcate  the  several  virtues  which  form  the  character 
of  the  new  man.  The  first  which  he  mentions  is  sin^ 
ceriiyy  or  a  strict  regard  to  truth  in  our  common  con- 
versation. The  next  is  that  contained  in  the  words 
now  read,  which  is  meekness,  or  the  government  of  our 

passions.     "  Ye  have  been  taught that  ye  put  on 

the  new  man,  which  after  God  is  created  in  righteous- 
ness and  true  holiness.  Wherefore  putting  away  ly- 
ing, speak  every  man  truth  with  his  neighbor.  Bg 
angry,  and  sin  not.^^  This  precept  is  very  properly 
subjoined  to  the  former.  Falsehood  in  speech  often 
proceeds  from  excess  of  passion.  If  we  would  govern 
our  tongues,  we  must  rule  our  spirits.  He  who  puts 
away  lying,  and  speaks  only  truth  with  his  neighbor, 
does  not  indulge  immoderate  anger,  for  this  inflames 
the  tongue,  and  thus  sets  on  fire  the  course  of  nature  ; 
nor  does  he  give  place  to  the  devil,  for  he  was  a  liar 
from  the  beginning,  and  abode  not  in  the  truth. 


350  Meekness.  [Sjsrm.  XXVIIL 

We  will,  first,  ^  state  the  meaning  of  this  precept, 
"  Be  angry,  and  sin  not,"  and  shew,  in  what  cases  we 
may  innocently  be  angry — next,  mention  some  instan- 
ces of  sinful  anger-— finally,  consider  in  connexion 
with  this  precept,  the  caution,  **  not  to  give  place  to 
the  devil." 

I.  We  will  state  the  meaning  of  this  precept,  "  Be 
angry,  and  sin  not;"  and  shew  how  far  anger  may 
he  innocent. 

These  words  are  not  an  injunction  to  be  angry ;  but 
a  caution  not  to  sin,  when  we  are  angry.  Anger  is 
one  of  the  natural  passions.  There  are  occasions  on 
which  it  will  involuntarily  arise.  There  seems  to  be 
no  more  necessity  for  commanding  us,  in  general,  to 
be,  or  not  to  be  angry,  than  there  is  for  enjoining,  or 
forbidding  hunger,  thirst,  desire,  or  fear.  But  as  there 
is  special  danger  of  sin,  when  anger  is  awakened,  so 
there  was  great  propriety  in  the  caution,  *'  Sin  not  in 
your  anger."  This  evidently  is  the  Apostle's  meaning* 
That  we  may  form  a  more  accurate  judgment,  how 
^r  anger  is  innocent,  and  when  it  becomes  sinful,  it 
will  be  necessary  to  consider,  what  anger  is  in  itself, 
separate  from  the  excesses  and  irregularities,  which 
visually  attend  it. 

Anger  is  a  displeasure  and  uneasiness  of  mind,  aris- 
ing from  the  apprehension  of  injury  or  wrong,  and  ac- 
companied with  a  desire  to  prevent  or  remove  it. 

Mere  evil  or  pain  is  not  the  proper  object  of  anger ; 
but  it  is  evil  designed,  or  supposed  to  be  designed  ;  or 
what  we  call  injury.  To  be  angry  at  providential  calam- 
ities is  impiety.  To  be  angry  at  the  inanimate  instru- 
ments of  mischief,  or  at  the  natural  actions  of  brutes  is 
peevishness.  But  the  injuries  done  to  us,  or  intended 
against  us  by  rational  creatures,  justly  cause  displeas- 
ure, or  resentment.  Whether  the  injury  immediately 
fall  on  us  or  on  others,  it  may  be  an  object  of  displeas- 
ure ;  but,  in  the  former  case,  the  resentment  will  be 
isiore  sensible  and  active,  bcpause  the  |)rineiple  -of 


SERjr*  XXVIILJ  Meekness,  3Si; 

sdfpreservation  operates  more  suddenly  and  powerful- 
ly, than  the  principle  of  compassion  for  others. 

This  displeasure  at  injury  implies  a  desire  to  re- 
move, or  prevent  it.  We  cannot  be  willing  to  suiFer 
an  evil  which  we  think  to  be  maliciously  intended,  or 
unjustly  inflicted.  A  principle  of  piety  may  compose 
and  calm  our  spirits  under  injuries,  and  restrain  us  froim 
violent  methods  of  redress  ;  but  the  injuries  them^ 
selves  will  be  painful  while  they  arc  felt,  and  tolerables 
only  until  they  can  be  innocently  removed. 

When  violence  approaches  our  persons,  or  our  prop-- 
crties,  the  first  rising  of  resentment  is  certainly  inno— 
cent.  It  is  only  the  call  of  nature  to  put  ourselves  in  a. 
posture  of  defence,  and  to  ward  oflP  the  impending  eviL 

As  we  naturally  love  life,  so  we  have  an  innate  de- 
sire of  esteem.  Any  contempt  or  reproach  offered  to 
our  characters,  unavoidably  excites  displeasure,  and 
prompts  us  to  selfvindication.  And  we  have  the  same 
right  to  guard  our  reputations  as  our  persons.  Our 
feelings,  in  both  cases,  urge  us  to  defend  ourselves.^.. 
but  reason  and  piety  must  prescribe  the  means,  and 
prudence  guide  us  in  the  use  of  them. 

We  feel  not  only  for  ourselves,  but  for  others.  Com* 
passion  is  a  natural  sentiment,  as  well  as  selflove». 
The  sight  of  a  danger  threatening  our  fellow  creatures, 
rouses  us  to  interpose  for  their  protection.  We  syra« 
pathize  with  others  in  their  grief,  even  though  we  know 
not  its  cause.  But  we  never  sympathize  with  them  in 
the  violent  paroxysms  of  their  anger.  We  rather  feel 
for  those  who  are  the  objects  of  this  passion,  and  exert 
ourselves  to  defend  them  against  it. 

Farther  :  As  there  is,  in  our  nature,  a  principle  of 
resentment  against  injury  ;  so  there  is,  in  a  virtuous. 
temper,  a  holy  displeasure  against  moral  evil ;  and  thi& 
is  sometimes  in  scripture  called  anger.  It  is  said,  iiv 
commendation  of  the  Ephesians,  that  "  they  could  not 
bear  them  who  were  evil."  When  Moses,  descending 
from  the  mount,  beheld  the  Israelites  worshipping  a 


352  Meekness.  [Serm.  XXVIII. 

golden  calf,  his  anger  was  exceeding  hot,  and,  in  the 
heat  of  his  indignation,  he  cast  down  and  brake  the  ta- 
bles of  stone  which  were  in  his  hands.  It  is  to  be  re- 
marked, however,  that  he  did  not  break  the  tables,  be- 
fore he  came  within  view  of  the  idolaters  ;  so  that  by 
this  action  he  strongly  testified  his  holy  resentment  of 
their  horrid  impiety.  When  David  heard  Nathan's 
story  concerning  the  rich  man,  who,  sparing  his  own 
flocks,  had  taken  a  poor  neighbor's  only  lamb  to  make 
an  entertainment  for  his  friend,  *'  his  anger  was  greatly 
kindled  against  the  man  who  had  done  this."  The 
virtuous  principle  rose  in  honest  indignation  against 
such  an  inhuman  action.  When  our  divine  Lord  per- 
ceived the  prodigious  obstinacy  of  the  Pharisees,  "  he 
looked  about  upon  them  with  anger,  being  grieved  for 
the  hardness  of  their  hearts."  This  example  shews, 
that  reproof,  in  cases  of  great  and  obstinate  wicked- 
ness, ought  to  be  administered  in  such  a  manner,  as 
will  express  both  a  compassionate  concern  for  the  of- 
fenders, and  a  virtuous  indignation  against  their  vices. 
Eli's  reproof  to  his  ungodly  sons  was  much  too  soft 
and  gende,  when  he  said,  *'  Why  do  ye  such  things  ? 
I  hear  of  your  evil  dealings  by  all  this  people.  It  is  no 
good  report  that  I  hear  of  you.  Ye  make  the  Lord's 
people  to  transgress." — He  was  not  only  a  father,  but 
a  priest  and  a  magistrate  ;  and  he  ought,  in  this  case, 
to  have  acted  with  greater  authority.  God  therefore 
says,  **  I  will  judge  the  house  of  Eli  forever,  for  the 
iniquity  which  he  knoweth,  because  his  sons  made 
themselves  vile,  and  he  restrained  them  not." 

We  have  shewn  how  far  anger  is  innocent. 

II.  We  proceed  to  shew,  in  some  instances  when 
it  becomes  sinful. 

1.  Anger  is  sinful,  when  it  rises  without  cause, 
*'  W^hosoever,"  says  our  Lord,  ''  shall  be  angry  with 
his  brother  without  a  cause,  shall  be  in  danger  of  the 
judgment," 


Seem.  XXVIII.]  Meekness,  35S 

Considering  the  imperfection  of  human  nature,  and 
the  various  interests,  habits  and  educations  of  man- 
kind, you  may  expect  often  to  meet  with  things  not 
perfectly  agreeable  to  your  wishes  and  feelings.  If 
you  will  suffer  yourself  to  be  vexed  and  disturbed  with 
every  trivial  affront,  every  disrespectful  w  ord,  every  op- 
position to  your  opinion,  every  neglect  of  the  little 
punctilios  of  ceremony,  you  may  be  in  continual  vex- 
ation of  Spirit.  It  is  a  weak  and  vain  mind,  that  can 
dispense  with  no  little  errors  in  other  people's  senti- 
ments, and  bear  with  no  faults  in  their  behavior.  Be- 
fore you  expect  ptrrfection  in  your  neighbors,  attain 
to  perfection  yourself.  Before  you  demand  that  all 
men  shall  please  you,  study  to  please  all  men  in  all 
things.  The  more  careful  you  are  to  gratify  the  hur 
mors  of  others,  the  more  easily  you  v.  ill  overlook  or 
pardon  their  failings.  srft 

2.  Rash   anger  is  sinful,     "  Be  not   hasty    in  thyan 
Spirit  to  be  angry," — "  Be  slow  to  wrath."  /tt 

You  suppose  your  neighbor  has  done  you  an  injury  ; 
— but  possibly  you  mistake  tlie  case -:-exa mine  it  cool- 
ly— go  and  converse  with  the  man — hear  what  he  has 
to  say — admit  every  reasonable  excuse.  If  you  are 
angry  before  you  know  there  is  cause,  you  are  angry 
without  cause.  "  Charity  suffers  long  and  is  kmd  ; 
it  is  not  easily  provoked  i  it  believeth  all  things,  and 
hopeth  all  things." 

3.  Anger  is  sinful,  when  it  exceeds  the  demerit 
of  its  cause  ;  fqr  so  far  Ub  it  overrates  the  offence,  it  is 
without  cause, 

.  Anger  is  a  selfish,  blind,  heady  passion  :  It  is  ex- 
tremely apt  to  aggravate  injuries  by  adding  fictitious 
circumstances.  If  you  meet  with  a  provocation,  stand 
upon  your  guard  :  You  are  in  greater  danger  from 
your  passion  within,  than  from  the  supposed  enemy 
without.  Hearken  not  to  its  inflammatory  suggest- 
ions :  Listen  rather  to  the  soft  and  kind  voice  of  Char- 
ity ;  she  will  tell  you  to  mitigate  the  offence  ;  she  will 
Vol.  III.  2x 


354  Meekness,  [Serm.  XXVIII, 

caution  you  not  fully  to  depend  on  the  judgment  which 
anger  has  formed  ;  but  to  make  some  deductions  from 
it  ;  she  will  advise  you  to  judge  equitably,  and  not  ac- 
cording to  the  first  appearance. 

4.  Anger  is  sinful,  when  it  breaks  out  into  indecent, 
reviling  and  reproachful  language. 

Moses,  though  exceedingly  meek  in  his  general  tem- 
per, once  fell  into  such  a  sudden  heat  of  passion,  that 
he  spake  unadvisedly  with  his  lips.  For  this  trans- 
gression, he  was  denied  the  privilege  of  entering  into 
Canaan.  Our  Saviour  has  warned  us,  that  if  we  ex- 
press our  anger  in  terms  of  reproach  and  contempt 
against  our  brethren,  we  expose  ourselves  to  an  aggra- 
vated punishment.  It  is  the  advice  of  an  apostle  of 
Christ,  "  Be  pitiful,  be  courteous,  not  rendering  rail- 
ing for  railing,  but  contrariwise,  blessing ;  know- 
ing, that  hereunto  ye  are  called,  that  ye  should  inherit 
a  blessing."  This  advice  comes  to  us  recommended 
and  enforced  by  the  example  of  Christ  himself,  *'  who, 
when  he  was  revileil,  reviled  not  again  ;  when  he  suf- 
fered threatened  not,  but  commiied  himself  to  him 
who  judgeth  righteously."  The  observation  of  Solo- 
mon is  often  verified  in  experience,  "  A  soft  answer 
turneth  away  wrath,  hut  grievous  words  stir  up  anger. 

5.  Anger  is  sinful,  when  it  prompts  to  designs,  or 
acts  of  reiienge. 

The  divine  Vaw  authorized  a  judge,  when  an  injured 
person  applied  to  him  for  redress,  to  give  an  eye  for  an 
eye,  and  a  tooth  for  a  tooth.  The  Jewish  doctors 
hence  absurdly  inferred,  that  the  party  injured,  noron- 
ly  was  bound  to  demand  retairation,  but  might  execute 
with  his  own  hand  such  a  measure  of  revenge  as  the 
law  prescribed.  This  perversion  of  the  law  our  Lord 
condemns  ;  and,  on  the  contrary,  teaches  his  dir.ciples, 
that  they  are,  in  no  case,  to  revenge  an  injury  ;  and 
that,  in  many  cases,  especially  where  the  injury  is  but 
small,  or  such  as  may  be  borne  without  great  inconveur 
ience,  it  is  better  to  pass  it  by  unnoticed,  or  overcome 


Serm.  XX VIII.]  Meekness,  355 

it  by  goodness,  than  to  provoke  fresh  injuries,  and  per- 
petuate a  contention,  by  seeking  redress  in  law.  *'  Ye 
have  heard,"  says  he,  "  that  it  hath  been  said,  An 
eye  for  an  eye,  and  a  tooth  for  a  tooth  :  But  I  say  unto 
you,  that  ye  resist  not  evil  ;  but  whosoever  shall  smite 
thee  on  thy  right  cheek,  turn  to  him  the  other  also  ; 
and  if  a  man  will  sue  thee  at  the  law  and  take  away 
thy  coat,  let  him  have  thy  cloak  also  ;  and  v^  hosoever 
shall  compel  thee  to  go  a  mile,  go  with  him  twain.'* 
To  the  same  purpose  is  the  instruction  given  by  St. 
Paul  to  the  Romans.  "  Bless  them  who  persecute  you 
— bless  and  curse  not — recompense  to  no  man  evil  for 
evil — provide  things  honest  in  the  sight  of  all  men — 
avenge  not  yourselves,  but  rather  gi\  e  place  to  his 
wrath,  who  hath  said,  Vengeance  is  mine  ;  I  will  repay 
• — therefore  if  thine  enemy  hunger,  feed  him  ;  if  he 
thirst,  give  him  drink  ;  for  in  so  doing,  thou  shalt  heap 
coals  of  fire  on  his  head.  Be  not  overcome  of  evil, 
but  overcome  evil  with  g-ood." 

Anger  is  criminal,  when  it  settles  into  malice. 
Though  you  should  not  in  word  or  action,  attempt 
any  thing  like  revenge  ;  yet  if  you  are  continually 
brooding  over  a  supposed  injury;  studying  to  aggra- 
vate it  ;  calling  up  in  your  mind  a  thousand  unfavora- 
ble sentiments  concerning  him  who  has  done  it  ;  listen- 
ing with  pleasure  to  every  evil  thing  which  you  hear  of 
him  ;  and  contemplating  with  delight  every  misfortune 
that  befals  him  ;  you  are  guilty  in  the  eyes  of  that  Be- 
ing who  looketh  on  the  heart,  and  who  hath  said, 
*'  Thou  shalt  not  hate  thy  brother  in  thy  heart-^— thou 
shalt  not  avenge,  nor  bear  any  grudge  against  the  child- 
ren of  thy  people  ;  but  thou  shalt  love  thy  neighbor 
as  thyself."  It  is  this  indulgence  of  anger,  which  the 
Apostle  seems  chiefly  to  intend,  when  he  cautions 
against  sinful  passion-;  for  he  immediately  adds,  "  Let 
not  the  sun  go  down  upon  thy  wrath."  A  wise  man 
may  be  surprised  by  anger ;  but  it  rests  only  in  the 
bosom  of  fools. 

We  proceed  to  observe, 


.3S6  Meekness,  [^erm.  ^CXVllt 

in.  To  this  caution  against  sinful  anger  the  Apostle 
subjoins  another,  which  is  nearly  connected  with  itj 
"  Neither  give  place  to  the  devil.  ■» 

By  placing  these  two  cautions  together,  the  Apostle 
intimates,  that  sinful  passion  often  arises  from  the  in- 
fluence of  the  devil  ;  and  that,  when  passion  prevails, 
we,  in  a  peculiar  manner,  give  place  to  this  malignant 
spirit,  and  v  ield  ourselves  to  his  power. 

"  Every  man  is  tempted,  when  he  is  drawn  away  of 
his  own  lusts  and  enticed.''  And  it  is  by  means  of 
these  lusts,  that  the  adversary  finds  free  access  to  the 
human  mind.  Against  the  great  Redeemer  he  gained 
no  advantage,  because  he  found  in  him  no  unruly  pas- 
sion, or  irregular  inclination*  "  He  that  is  born  of 
God,  keepeth  himself,  and  that  wicked  one  toucheth 
him  not."  But  "  he  works  in  the  children  of  disobe- 
dience ;"  for  "  they  walk  according  to  the  course  of 
this  world,  fulfilling  the  desires  of  the  flesh  and  of  thfe 
mind." 

If  then  you  would  not  give  place  to  the  devil ,  sec 
that  you  subdue  your  lusts  and  rule  your  spirits. 
These  are  the  traitors  within,  who  hold  a  correspond- 
ence with  the  enemy,  and  secretly  open  to  him  thd 
gates  of  the  fortress.  By  slaying  these,  you  will  frus- 
trate his  designs  against  you.  They  who  repent  and 
acknowledge  the  truth,  are  said  to  *'  recover  them- 
selves out  of  the  snare  of  the  devil,  by  whom  they  were 
taken  captive  at  his  will."  As  these  Ephesians  had 
been  "  taught  to  put  off",  concerning  their  former  con^ 
versation,  the  old  man,  which  is  corrupt,  according  to 
deceitful  lusts,"  it  might  be  expected,  that  "  they 
would  resist  the  devil,"  and  no  more  permit  him  to 
work  in  them,  as  he  had  done,  "  while  they  all  had 
their  conversation  in  the  lusts  of  the  flesh." 

Your  first  care  then  must  be  to  "  abstain  from  flesh- 
ly lusts,  which  war  against  the  soul  ;"  to  restrain  the 
excesses,  and  correct  the  irregularities  of  passion,  and 
shun  those  evil  communications,  which  corrupt  good 
iijanners. 


feiKM.  XXVIII.]  Meekness,  J5S-^ 

Be  watchful  against  the  temptations  which  most 
teasily  beset  you,  and  keep  yourselves  from  your  own 
iniquity.  Get  acquainted  with  yourselves,  learn  the 
bias  of  your  constitution,  observe  your  predominant 
passions,  and  guard  the  weak  side,  where  the  enemy 
will  be  most  likely  to  make  an  assault,  and  will  most 
easily  effect  an  entrance. 

Withstand  the  beginning  of  temptations.  When 
evil  thoughts  and  dangerous  passions  move  within  you, 
immediately  dispossess  them.  Let  them  not  lodge 
there  ;  "  for  when  Inst  hath  conceived,  it  bringeth 
forth  sin  ;  and  sin,  when  it  is  finished,  bringeth  forth 
death." 

In  all  your  important  concerns  ;  especially  in  mat- 
ters which  relate  to  religion,  act  with  calmness  and  de- 
liberation. "  A  prudent  man  will  look  well  to  his  go- 
ings ;  but  the  foolish  pass  on  and  are  punished."  If 
you  hastily  obey  every  suggestion,  and  blindly  follow 
every  impulse,  you  have  no  security  ;  you  are  taken 
captive  by  Sataji  at  his  will.  When  a  thought  is  sug- 
gested, or  an  inclination  excited,  examine  it  before 
you  comply  with  it — inquire,  whether  it  be  agreeable 
to  reason  and  the  word  of  God  ;  whether  it  ht  of  a 
holy  tendency  ;  what  effect  the  indulgence  of  it  will 
have  on  your  temper  ;  what  will  be  the  consequences 
of  it  to  others ;  and  admit,  or  reject  it,  according  to  the 
result  of  those  inquiries. 

That  you  may  not  give  place  to  the  devil,  arm  your- 
selves with  the  sword  of  the  Spirit,  which  is  the  word 
ef  God.  Thus  did  the  captain  of  our  salvation.  Satan 
tempted  him  to  false  worship  ;  Jesus  replied,  "  It  is 
written  thou  shalt  worship  the  Lord  thy  God."  Satan 
perverted  the  scripture  to  encourage  a  rash  confidence 
in  God's  promise.  The  Saviour  answered,  "  it  is 
written.  Thou  shalt  not  tempt  the  Lord."  Store  your 
minds  with  scriptural  knowledge,  that  you  may  always 
have  an  argument  ready  against  every  evil  suggestion. 
Attend  to  the  plain,  obvious,  literal  sense  of  scripture, 


SS^  Meekness,  [Serm.  XXVIII. 

«nd  govern  yourselves  by  it,  that  you  may  not  bemts- 
led  by  the  slight  and  craft  of  them  who  lie  in  wait  to 
elective. 

The  divine  word  will  furnish  you  with  an  answer 
to  every  temptation,  and  an  argument  o gainst  every  sin. 
If  you  perceive  an  evil  thought  or  passion  stirring  with- 
in you,  confront  it  by  some  pertinent  passage  of  sacred 
writ.  If  doubts  should  arise  concerning  any  doctrine  of 
religion,  go  to  the  word  of  God  and  inquire,  whether 
it  is  clearly  and  expressly  taught  there  :  If  it  is  ;  then 
submit  to  its  genuine  influence ;  and  study  no  eva-- 
sions  to  pacify  a  guilty  conscience.  If  you  are  tempted 
to  an  action,  which  the  word  of  God  evidently  con- 
demns ;  contrive  no  excuses  and  palliations  ;  but  say 
with  the  patriarch,  "  How  can  1  do  this  great  wicked- 
ness, and  sin  against  God  ?"  If,  under  a  supposed  in- 
jury, passion  urges  you  to  some  violent  measures  for 
redress,  remember  the  words  of  the  Apostle,  "  Dearly- 
beloved,  avenge  not  yourselves,  but  rather  give  place 
to  wrath  ;"  i.  e.  give  place  to  the  wrath  and  justice  of 
God,  for  vengeance  belongs  to  him.  If  religion  is 
represented  in  a  discouraging  light ;  inquire  whether 
this  is  the  light  in  which  the  Saviour  exhibits  it* 
Think  of  his  kind  invitation  and  promise,  "  Gome  unto 
me,  all  ye  that  labor,  and  are  heavy  laden,  and  I  will 
give  you  rest.  Take  my  yoke  upon  3'ou,  and  learn  of 
me,  for  I  am  meek  and  lowly  in  heart,  and  ye  shall 
find  rest  to  your  souls ;  for  my  yoke  is  easy,  and  my 
burden  is  light."  If  you  excuse  yourselves  from 
prayer,  or  any  other  duty,  under  a  notion  that  you  are 
not  fit  for  it,  and  shall  consequently  incur  greater  guilt 
in  the  observance,  than  in  the  neglect  of  it,  look  into 
the  Bible,  and  see  whether  these  are  not  expressly  en- 
joined on  «//,  without  distinction,  and  whether  your 
excuse  is  once  admitted  there.  If  you  are  tempted  to 
delay  the  work  of  religion  ;  l"iear  what  the  scripture 
says  ;  *'  Boast  not  of  tomorrow" — "  Behold  now  is 
the  accepted  time.'*     Are  you  inclined  to  entertain 


Serm.  XXVIII.]  Meekness,  359 

loose  thoughts  of  the  nature  of  religion  ?  Attend  to  the 
Saviour's  words  :  *'  Strive  to  enter  in  at  the  straight 
gate,  for  many  will  seek  to  enter  in,  and  shall  not  be 
able." 

Thus  you  are  to  repel  the  temptations  which  ap- 
proach you. 

Again  ;  That  you  may  not  give  place  to  the  devil, 
take  time  to  consider,  whether  any  motive  suggested 
in  hwOi  of  sin  is,  in  its  nature,  so  powerful,  as  the  ar- 
guments >\hich  the  scripture  offers  against  it.  Apply 
to  yourselves  the  Apostle's  expostulation  with  the  Ro- 
mans :  "  What  fruic  had  }e  then  'in  those  things, 
whereof  ye  are  now  ashamed  ?  For  the  end  of  those 
things  is  death."  Employ  yourselves  in  pious  medi- 
tations, in  prayer,  and  in  converse  with  the  word  of 
God.  When  Satan  finds  a  soul  empty  and  swept  of 
every  serious  thought  and  disposition,  he  enters  in  and 
dwells  there.  They,  in  whom  he  dwells,  are  such  as 
gi\e  him  place.  They  who  resist  him,  find  him  a 
conquerable  enemy. 

We  sometimes  complain  of  temptations  ;  but  our 
greatest  danger  is  fr<Dm  ourselves.  They  will  not  es- 
sentially injure  us,  unless,  by  the  indulgence  of  some 
criminal  passion,  we  give  them  place.  The  best  men 
may  be  molested  by  the  adversary ;  but  steady  vigi- 
lence  and  firm  resistance  will  give  them  the  victory. 
The  God  of  peace  will  bruise  Satan  under  their  feet. 

To  conclude  :  Let  us  consider  the  danger  to  which 
we  are  exposed  from  the  busy  malice  of  evil  spirits  ; 
and  remember  that  our  danger  is  then  the  greatest, 
when  our  passions  rise  the  highest.  Let  us  be  sober 
and  vigilant,  because  our  adversary  the  devil  goeth 
about,  seeking  whom  he  may  devour  :  Him  let  us  re- 
sist, sledfast  in  the  faith  ;  thus  the  God  of  all  grace,  who 
hath  called  us  to  his  eternal  glory  by  Christ  Jesus,  will 
make  us  perfect,  establish,  strengthen  and  settle  us. 
To  him  be  glory  and  dominion  for  ever  and  ever. 
Amen. 


ffTTr      ,nr,-r    >',^=r=:^:"?^'"-!'-J :■     '     .       '■-  '         t'r W^tf'"! 


SERMON    XXIX, 


Justice^  Industry  and  Charity. 


EPHESIANS  iv.   28, 

het  him  thai  stole,  steal  no  more  ;  but  rather  let  him  labor.,  miorking-. 
•ivith  his  hands  the  thing  which  is  good,  that  he  may  have  to  give 
to  him  that  he  needeth. 

1  HESE  words  may  be  considered  as  an  expla- 
nation of  the  eighth  command  in  the  decalogue,  which 
§ays,  "  Thou  shalt  not  steal.'*  This  command,  by 
patural  construction,  forbids  all  injuries  to  our  neigh- 
bor's property  ;  and  consequently  requires  us  to  pro- 
cure the  necessaries  of  life  by  our  own  industry." 
**  Let  him  that  stole,  steal  no  more  ;  but  rather  let  hirn 
iabor." 

We  will  illustrate  the  text  in  several  observations. 

I.  Here  is  a  general  prohibition  of  the  ft. 

This  prohibition  supposes  distinct  rights  and  sepa- 
rate properties.  If  it  had  been  the  intention  of  the 
great  Lord  of  all  things,  that  his  servants  should  use 
his  goods  in  common,  he  never  would  have  enacted  a 
law  against  stealing  ;  for  where  one  maw  has  no  prop- 
erty distinct  from  another,  there  is  no  room  for  the 
(T-rime,  and  no  occasion  for  a  law  against  it.  If  each 
man  has  a  ix^rsonal  distinction  from  ail  others ;  and  if 


SiRM.  XXIX.]    Justice ^  Industry  and  Charity,    361 

his  limbs,  skill,  invention,  and  labor  are  his  own,  and 
not  his  neighbors,  then  the  fruits  of  his  study,  industry 
and  enterprise  beloRg  to  himself,  and  to  no  one 
else.  And  whatever  l^e  obtains  by  means  not  injurious 
to  others,  he  has  a  right  to  possess,  and  none  has  a  right 
to  take  it  from  him,  either  by  violence  or  artifice.  By 
the  prohibition  of  robbery,  theft  and  fraud,  God  has 
contirnicd  to  every  man  his  property,  and  warned  oth- 
ers not  to  invade  it. 

We  are  placed  in  a  state  of  mutual  dependence. 
No  man  possesses,  or  can  alone  procure  everything 
which  he  wants  ;  but  each  must  receive  something 
from  another.  There  is  among  men  a  great  diversity 
of  talents,  abilities  and  conditions.  Some  have  strengtli 
and  others  skill — some  have  riches,  others  capacity  for 
labor.  The  rich  need  the  poor  man's  labor  ;  the  poor 
need  the  rich  m  in's  superfluity  ;  all  need  mutual  as- 
si'jtance.  It  was  the  design  of  Providence,  that  wc 
should  live  in  society  and  subsist  by  reciprocal  aid. 
And  'his  aid  should  be  voluntary.  The  rich  have  no 
right  to  exact  the  poor  mans's  service  without  his  con- 
sent, or  to  use  it  without  wages  ;  nor  have  the  poor  a 
right  to  take  the  rich  man's  property  without  his 
knowledge,  or  without  compensation.  In  ihort  no 
man  has  a  right  to  live  at  the  expense  of  others,  while 
he  can  live  by  his  labor,  or  to  support  himself  by  any 
kind  of  labor,  that  is  injurious  to  his  neighbors. 

Stealing ^  in  common  acceptation^  is,  "  taking  and 
tarrying  away  another's  goods  in  a  secret  manner,  and 
without  his  consent."  But  this  species  of  wrong  is 
not  the  only  thing  forbidden  in  the  divine  law,  under 
the  name  of  stealing  ;  for  the  reason  of  the  law  ex- 
tends to  every  kind  of  deception  and  fraud,  by  which 
one  can  injure  the  property  of  another.  The  Apostle 
opposes  labor  to  theft  ;  and  therefore  in  his  idea  of 
theft  are  included  all  those  unjust  methods  which  men 
take  for  a  maintenance,  rather  than  apply  themselves  to 
labor.  If  the  injury  done  to  our  neighbor  is  that,  which 
V«i.  III.  2  Y 


352  J usticCy  Industry  and  Charity,     fSERM.  XXiX., 

makes  stealing  criminal,  then  it  is  criminal  to  transfer 
to  ourselves  his  property  in  any  other  way  which  is  in- 
jurious to  him.  "  Ye  shall  not  steal,"  says  Mo. 
ses,  "  nor  deal  falsely,  nor  lie  one  to  another." — 
*'  Thou  shilt  not  defraud  thy  neighbor,  nor  rob  him, 
nor  shall  the  wages  of  him  that  is  hired  abide  with  thee 
until  the  morning."  The  Apostle  says,  "  Let  no  iTian 
go  beyond,  nor  defraud  his  l^rothcr  in  any  matter  ;  for 
the  Lord  is  the  avenger  of  all  such."  We  must  there- 
fore understand  the  prohibition  in  the  text,  as  re- 
lating to  every  unfair,  indirect,  dishonest  way,  by 
which  one  may  transfer  to  himself  the  property  of 
another  ;  whether  it  be  imfaithfulness  to  a  trust  repo- 
sed in  him  ;  the  embezzlement  of  goods  committed 
to  him;  contracting  debts  without  ability  or  intention 
to  pay  them  ;  secreting  and  detaining  lost  things  which 
he  has  found  ;  taking  advantage  of  men's  ignorance 
or  necessity  in  dealing  with  them  ;  making  false  pre- 
tensions of  poverty  or  infirmity  to  obtain  alms  ;  disa- 
abling  himself  by  extravagant  expense,  or  by  voluntary 
alienation  of  property,  from  satisfying  the  just  demands 
of  creditors  ;  or  any  other  deceitful  artifice  ;  for  in  alt 
such  cases,  he  takes  that  from  his  neighbors,  which  they 
did  not  freely  and  understandingly  consent  to  part 
with. 

H.  This  prohibition  of  theft  is  a  virtual  injunction 
of  labor.  Fur  if  a  man  may  not  live  at  the  expense  of 
others,  he  must  live  at  his  own  ;  and  if  he  has  not 
the  means  of  subsistence,  he  must  labor  to  acquire 
them.  Tjie  Apostle  says,  "  Let  him  that  stole,  steal 
no  more,  but  rather  let  him  labor,  working  with  his 
hands."  If  every  man  is  not  bound  to  work  vi  ith  his 
hands,  yet  every  man  is  bound  to  do  this  rather  thun 
steal.  No  plea  of  necessity  can  be  admitted  in  justifi- 
cation of  dishonesty.  The  poor  are  God's  charge  ; 
but  he  allows  them  not  to  jnvade  the  rights  of  others. 
And  if  the  poor  may  not  do  this,  much  less  may  the 
rich,   who  have  all  things  and   abound.     So  sacred  r 


Sekhc.  XXIX.]   Justice,  Industry  and  Charity ,     36-5 

thir.g  is  property,  that  God  declares  himself  the  reven- 
ger of  all  such,  as  in  any  matter  defraud  their  brethren. 

No  man  has  a  right  to  live  on  chanty^  as  long  as  he 
can  live  by  labor.  The  Apostle  does  nut  say  Let  him 
beg,  but  let  him  labor.  Charity  is  much  recommen- 
ded in  the  gospel.  They  who  are  rich  must  be  ready  to 
distiibute.  If  there  are  some  v.ho  are  bound  to  give, 
there  are  others  v/lio  may  receive.  And  ",  ho  are  these  t 
The  Apostle  tells  us,  they  are  such  as  need :  Bu.  they 
who  can  labor  are  not  the  needy  ;  for  these  are  com- 
manded to  labor,  that  they  may  give  to  the  needy. 
The  objects  of  our  charity,  then,  are  those  needy 
persons,  who  have  not  the  ordinary  comforts  of  life, 
nor  ability  to  procure  them  by  their  labor.  The  Apos- 
tle says,  "  If  any  man  will  not  work,  iieither  let  him 
€at.'*  Let  him  not  be  supported  by  your  beneficence, 
but  feel  the  effects  of  his  own  idleness.  There  are 
some  industrious  and  prudent  people,  Vvho  by  the  hand 
of  Providence  are  reduced  to  such  difficulties,  as  real- 
ly to  need  the  help  of  their  neighbors.  To  these  we 
should  shew  mercy  with  cheerfulness.  But  to  vagrant 
beggars,  of  whom  we  know  nothing,  but  from  their 
own  mformation,  v/e  are  bound  to  give  no  more  than 
what  their  immediate  preservation  requires. 

The  obligation  to  labor  is  not  confined  to  the  poor  ; 
it  extends  to  all,  according  to  their  various  capacities. 
If  man  was  made  only  to  eat  and  drink,  they  who  have 
goods  laid  up  for  many  years,  might  take  their  ease, 
€at,  drink  and  be  merry.  But  our  Apostle  teaches  us, 
that  we  have  something  to  do  besides  supplying  our* 
own  wants,  and  those  of  our  immediate  dependents. 
We  are  to  communicate  lo  such  as  need.  And  as  long 
as  there  are  such  with  us,  our  wanting  nothing  is  no 
reason  why  we  should  do  nothing.  There  are  some 
whose  condition  raises  them  above  manual  labor  ;  but 
none  whose  rank  elevates  them  above  the  obligation  to 
be  useful.  If  a  poor  man  should  be  industrious,  that 
he  may  gain  what  his  own  wants  require,   and  some- 


304     Justice^  Industry  and  Charity,    [Serm.  XXIX, 

thing  to  spare  to  those  who  arc  poorer  than  himself,  the 
rich  surely  should  devise  liberal  things,  and  abound  in 
every  good  work. 

The  necessary  affairs  of  the  world  cannot  be  managed 
by  manual  labor  only  :  Some  must  be  emj>l<)yecl  in 
matters  of  government  ;  some  in  the  education  of 
youth ;  some  in  dispensing  religious  instructions. 
There  is  an  extensive  field  lor  various  employments, 
and  every  man  should  be  diligent  in  his  own.  If  a 
man  with  his  present  abilities  may  be  useful,  with 
greater  abilities  he  may  be  more  so.  Let  every  one 
therefore  study  to  enlarge  his  abilities,  that  he  may  ex- 
tend his  usefulness. 

III.  The  Apostle  teaches  us,  that  every  man  must 
choose  for  himself  an  honest  cailiny:  and  must  work 
that  which  is  good. 

We  must  employ  ourselves  in  some  kind  of  busi- 
ness which  is  lawful  in  itself.  Kvcry  occupation  \\  hich 
arises  from  the  condition,  and  is  adapted  to  the  exigen- 
ces of  mankind,  is  lawful.  Besides  real  necessaries, 
there  are  various  conveniencies,  which  we  mav  reason- 
ably  desire  ;  and  every  employment  which  contributes 
to  the  improvement  of  human  happiness,  is  good  and 
commendable.  Such  an  employment  we  may  choose, 
and  no  other.  An  occupation  good  in  itself  may  be  un- 
suitable for  us,  because  with  our  education,  means  and 
abilities,  we  cannot  direct  it  to  its  proper  end.  here 
we  should  be  out  of  our  place.  We  are  to  maintain 
good  works  for  necessary  uses,  and  that  they  may  be 
profitable  to  men.  A  profession  incompatible  with 
our  usetulness,  if  it  may  be  good  in  other  hands,  can- 
not be  so  in  ours.  A  work  in  w  hich  a  man  makes  gain 
by  the  expense,  and  enriches  himself  by  the  loss  of  oth- 
ers, is  theft  embellished  and  refined.  As  our  calling 
must  be  lawful  in  itself,  so  we  must  use  it  in  a  lawful 
tnamier^  with  integrit}',  justice  and  fidelity. 

From  these  observations  we  may  fairly  collect,  that 
gaming  J  when  it  is  used  as  an  art  to  get  money,  is  crim-. 


Serm.  XXIX.]  Justice,  Industry  and  Charity,     361 

indl,  for  this  obvious  reason,  because  it  is  unprofitable; 
and  what  one  gains  by  it  another  must  lose.  Both  par- 
ties cannot  be  gainers,  as  they  may  in  the  employments 
which  arise  from  human  wants  ;  and  a  business  in 
which  one  must  necessarily  lose  as  much  as  the  other 
gets,  is  for  that  reason  immoral. 

This  leads  us  to  another  observation  ; 

I\'.  That  in  all  our  labors  we  should  have  a  regard 
to  the  good  of  others.  The  iVpostle  says,  "  Let  him 
labor — chat  he  m^^y  have  to  give  to  them  who  need.'*' — 
**  Work  with  your  own  hands,  that  ye  may  walk  hon- 
estly tovvard  them  who  are  without,  and  that  ye  may- 
have  lack  of  nothing." 

The  man  who  is  poor  should  aim  to  mend  his  cir- 
cumstances, and  to  provide  not  only  for  his  immediate 
support,  but  also  for  his  future  necessities.  For  this 
end  he  is  bound  as  well  to  frugality  and  sobriety  in  his 
expenses,  as  to  diligence  and  industry  in  his  calling. 
They  who  labor  strenuously,  and  spend  profusely, 
take  a  part  as  inconsistent  with  reason  and  religion,  as 
they  who  work  not  at  all.  If  the  Christian  must  work 
to  serve  the  ends  of  charity,  he  must  lay  up  something 
for  the  day  of  sickness  and  the  time  of  old  age,  when 
he  will  be  unable  to  work  ;  for  the  first  piece  of  chari- 
ty to  which  every  man  is  bound,  is  to  keep  himself 
from  being  a  burthen  on  the  charity  of  others. 

Ne:5^t  to  himself  the  Christian  is  to  provide  for  them 
of  his  household.  Jf  he  neglects  these,  he  is  worse 
than  an  infidel.  Nor  must  he  provide  for  their  present 
maintenance  only,  but  also  for  their  future  support  and 
usefulness.  This  is  best  done  by  training  them  up  to 
industry  in  some  honest  calling,  and  by  forming  them 
to  early  habits  of  virtue  and  piety. 

Hence  it  appears  that  the  Christian,  in  ordinary  cases, 
is  not  bound  to  give  to  others  ail  that  he  can  save  out 
of  the  fruits  of  his  labor  ;  for  then  he  could  not  make 
that  provision  for  future  wants,  to  which  justice  and 
charity,  as  well  as  prudence,  oblige  him. 


^^.  Justtce,  Industry  and  Charity.     [Serm.  XXIX. 

It  appears  also  that  the  condition  which  subjects  ug 
to  the  necessity  of  labor,  does  not  exempt  us  from  the 
obligation  to  beneficence.  The  rich  are  indeed  under 
the  highest  obligitions  ;  but  the  poor  are  not  excused  ; 
And  every  one  will  be  accepted  according  to  that  he 
has.  The  Apostle-s  direction  is,  "  Let  every  man  lay 
by  him  in  store  as  God  has  prosj:>ered  him."  The 
command  given  to  the  Jews  was,  that  "  every  third 
year  they  sliould  bring  forth  all  the  tenth  of  their  in- 
crease that  same  year,  and  lay  it  up  within  their  gates, 
that  the  stranger,  tlie  fatherless  and  the  widow  might 
come  and  eat  and  be  satisfied."  The  tenth  of  the  in- 
crease of  every  third  year,  was  the  thirtieth  part  of 
their  jy^a/Zy  increase.  The  proportion  required  of  all 
was  the  same  ;  the  benefaction  therefore  would  be 
greater  or  less  according  to  each  one's  ability.  '*  Widi- 
hold  not  good  from  them,  to  whom  it  is  due,  when  it  is 
in  the  power  of  thy  hand  to  do  it.  Say  not  to  thy 
neighbor,  Go,  and  come  again,  and  tomorrow  I  will 
give,  when  thou  hast  it  by  thee.*' — "  Give  to  him  that 
aslvcth  ;  and  from  him  that  would  borrow  of  thee,  turqt 
not  thou  away.'' — "  As  there  is  opportunity,  do  good 
to  all  men." 

We  see,  that  we  may  not  neglect  the  needy,  in  pre- 
tence that  we  are  notso  able,  as  our  neighbor  is,  to  relieve 
them.  Perhaps  he  will  excuse  himself  in  the  same 
manner.  Each  one  must  attend  to  his  own  duty,  and 
Dot  wait  to  see  whether  another  will  do  his.  If  we  all 
wait  f  )r  one  another,  nothing  will  be  done  at  all.  If 
•ffO:  think  our  poverty  exempts  us  from  the  common 
obligation  to  do  good,  let  us  enquire,  whether  we  have 
used  our  lime  and  substance  with  prudence  and  frugal- 
ity. If  our  disability  is  the  fruit  of  our  own  vice  and 
folly,  it  will  be  but  a  miserable  kind  of  exemption  from 
the  calls  of  charity. 

The  obligation  to  usefulness  lies  indiscriminately  on 
all,  v/hether  in  a  public  or  private,  in  an  affluent  or  mod- 
erate condition,     if  one  cannot  be  so  ubcful  as  another 


Serm.  XXIX.]  Justice,  Industry  and  Chanty,     ^67 

yet  he  may  be  useful  ;  he  may  fill  his  smaller,  as  well 
as  the  ither  hib  larger  circle. 

That  we  may  be  useful,  we  must  be  quiet  and 
peaceable  ;  we  must  injure  no  man  in  his  person,  de- 
fraud no  man  in  his  property,  and  wound  no  man  in  his 
reputation  ;  we  mu^t  govern  our  spirits,  bridle  our 
tongues,  and  render  to  all  their  dues. 

We  must  ccnfine  ourselves  within  our  own  propei* 
Sphere,  fi^r  here  we  can  do  more  goe;d  than  elsewhere. 
\\'::  must  attend  to  our  personal  and  domestic  con- 
cerns, the  labors  of  our  profession,  the  order  of  diir 
faniiUcs  and  the  education  of  our  children  ;  and  neve^ 
rashly  invade  the  province,  or  officiously  meddle  in  the 
aff.irb  of  other  men.  Charity,  indeed,  will  look  at  the 
affairs  of  others  ;  will  study  to  relieve  their  waiits,  rec- 
ti Ty  their  mistakes  and  redress  their  wrongs  :  But  she 
will  not  pry  into  their  secrets,  take  part  in  their  conten- 
tious, obtrude  her  advice  where  it  is  not  desired,  nor 
pass  her  judgment  where  she  has  not  information  ;  she 
vrill  not  go  up  and  down  as  a  talebearer,  disturbing  the 
peace  of  neighbors  and  the  harmony  of  families.  Least 
of  all  will  she  quit  her  humble  station  to  arrange  the" 
great  affairs  of  communities,  and  regulate  the  deep 
politics  of  states.  She  will  not  exercise  herself  in  great 
matters  and  in  things  too  high  for  her.  She  will  not 
cUmor  against  public  measures  to  display  her  own  im- 
portance and  awaken  a  spii  it  of  discontent  in  others  ; 
but  will  employ  her  influence  to  preserve  peace  where 
it  subsists,  and  to  restore  it  where  it  is  interrupted. 

We  must  fill  up  our  time  with  diligence  in  our 
proper  businefs.  Our  usefulness  depends  not  on  our 
moving  in  a  large  circle,  but  on  our  filling  well  the  cir- 
cle assigned  U5.  '1  he  moon  is  useful  as  an  attendant 
on  the  eartii  ;  but  in  vain  could  she  undertake  the  of- 
fice of  the  sun,  to  enlighten  and  warm  the  system. 

Vv^'e  are  to  do  every  duty  in  its  season,  and  regard, 
each  branch  of  our  business  according  to  its  impor- 
tance.    While  we  pursue  the  work  of  our  secular  call- 


d68     J ustkcy  Industry  afid  Charity.  [Serm.  XXIX, 

ing,   we  must  labor  principally|to  secure  our  heavenly 
interest. 

In  all  our  works,  whether  secular  or  spiritual,  charity 
must  direct  us*  In  the  exercises  of  social  religion,  we 
we  must  study  the  things  which  may  edify  others,  as 
well  as  ourselves.  In  our  worldly  calling,  we  must 
work  with  our  hands,  that  we  may  give  to  such  as 
need,  and  may  walk  honestly  toward  all  men.  Every 
one  will  say,  "  The  ruler  in  his  station  must  seek  the 
public  happiness,  and  the  minister  in  his  profession 
must  watch  for  men's  salvation  ;  and  that  their  call- 
ings must  not  be  used  merely  as  a  trade  to  get  a  liveli- 
hood." This  is  very  true;  and  it  is  just  as  true  of 
men  in  every  other  profession.  The  scripture  plainly 
enjoins  public  spirit  on  the  magistrate,  and  love  to 
souls  on  the  minister,  as  principles  which  ought  to 
govern  them  in  their  respective  offices  ;  and  it  just  as 
plainly  enjoins  piety  to  God  and  benevolence  to  men 
on  all  others,  as  principles  which  should  govern  them 
in  their  worldly  occupations.  When  it  can  be  shewn, 
that  the  farmer  in  his  field,  the  artificer  in  his  shop,  and 
the  merchant  in  his  store,  may  labor  for  the  sole  pur- 
pose of  acquiring  a  fortune,  and  without  any  view  to 
the  happiness  of  mankind  ;  then  it  can  be  shewn,  that 
a  minister  may  preach  in  the  pulpit,  and  a  magistrate 
may  judge  on  the  bench,  merely  for  the  sake  of  lucre, 
and  w  ithout  any  regard  to  the  rights  of  men  in  this 
world,  or  their  happiness  in  the  next. 

Religion  is  a  common  concern,  and  equally  incum- 
bent on  all  men.  Love  is  an  essential  principle  of  it, 
and  as  essential  in  one  man  as  anodier,  \Vithout  a 
spirit  of  benevolence,  the  husbandman,  physician,  law- 
yer, merchant  or  mechanic,  can  no  more  be  religious, 
than  the  minister  can.  We  are  not  to  suppose,  that 
religion  must  be  a  spiritual  and  disinterested  thing  in 
some  people  only,  and  may  be  a  selfish  and  worldly 
thing  in  all  others.  It  must  be  the  same  in  all  ;  and 
the  general  nature  of  it  is  not  in  the  least  altered  by  the 


Serm.  XXIX.]    Justice^  Industry  and  Chanty.     569 

particular  business  we  pursue  in  life.  One  man  is  as 
much  bound  as  another  to  regard  the  temporal  happi- 
ness and  eternal  salvation  of  his  fellow  mortals,  and  to 
contribute,  in  his  place  and  accordirg  to  his  ability,  to 
the  promotion  of  them.  This  command  of  the  gospel 
respects  not  merely  particular  characters,  but  Chris- 
tians in  general.  "  Whatever  ye  do,  do  all  to  the  glo- 
ry of  God — give  no  offence — please  all  men  in  all 
things,  not  seeking  your  own  profit  but  the  profit  of 
many,  that  they  may  be  saved." 


Vol.  IIL  2  s 


jjMlM^»M"l"    ■'■'    llW»>fti 


SERMON  XXX. 


<t<<^k*¥-t< 


Pure  and  Edifying  Conversation^ 


KPHESIANS  iv.   29-. 

Let  no  corrufit  commttmcation  firoceed  out  of  your  mouthy  but  that 
nvhich  is  good  to  the  use  of  edifying,  tliat  it  may  minister  grace 
to  the  hearersr 

IN  this,  and  in  the  preceding  and  following^ 
verses,  the  Apostle  instructs  us,  how  the  renewed 
Christian  ought  to  walk,  that  he  may  prove  the  sin- 
cerity of  his  heart,  do  honor  to  the  religion  of  Christ, 
and  serve  the  interest  of  his  fellow  men. 

Having  assumed  the  new  man,  which  is  created  after 
the  image  of  God,  he  must  put  away  lying,  speak  the 
truth  to  his  neighbor,  rule  well  his  passions,  and  give 
BO  place  to  the  devil  :  He  must  defraud  no  man  ;  but 
by  industry  in  his  calling,  provide  an  honest  supply  for 
his  own  wants,  and  a  charitable  relief  for  the  needy  and 
helpless  :  He  must  govern  his  tongue  with  wisdom^ 
and  order  his  speech  with  gravity,  that  he  may  not  cor- 
rupt the  manners,  but  assist  the  virtue  of  those  with 
whom  he  is  conversant. 

The  general  end  to  which  we  must  direct  our  speech 
is,  "  that  it  be  good  to  the  use  of  edifying."  In  pur- 
suance of  this  design,  we  must  avoid  such  communi- 
cation, as  would  corrupt  the  minds  and  manners  of 


Se&m.  XXX.]     Edifying  Conversation,  S71 

others  ;  and,  on  the  other  hand,  we  must  so  speak  as 
to  minister  grace  to  the  hearers. 

We  will  shew,  first,  what  is  this  corrupt  communi- 
cation, which  we  must  avoid  ;  and,  secondly,  in  what 
manner  we  may  minister  to  the  edification  of  those 
whom  we  converse  with. 

I.  We  will,  first,  consider,  what  the  communication 
is,  which  the  Apostle  cautions  us  against. 

Corrupt  communication  stands  here  opposed  to  that 
which  is  profitable  fi^r  edifying,  and  which  ministers 
grace  to  the  hearers.  It  must  therefore  intend  such 
(discourse,  as  would  corrupt  the  principles,  and  vitiate 
the  manners  of  those  who  hear  us. 

As  it  was  the  design  of  the  Creator,  that  we  should 
live  together  in  society,  so  he  has  made  us,  not  only 
capable  of  communicating  our  thoughts,  but  suscepti- 
ble of  impressions  from  the  thoughts  which  are  com-* 
municated  to  us.  The  mind  is  influenced  to  a  virtu- 
ous or  vicious  choice  by  the  thoughts.  And  as  good 
thoughts  suggested  to  us,  aid  a  virtuous  choice,  so  the 
suggestion  of  evil  thoughts  tends  to  a  vicious  choice. 
Every  kind  of  discourse,  which  offers  arguments  in 
favor  of  sin,  which  strengthens  the  operation  of  dan- 
gerous sentiments — which  excites  evil  desires  and  in- 
clinations— or  weakens  the  motives  to  virtue  and  piety, 
may  be  called  corrupt  communication,  because  it  tends 
to  corrupt  good  manners. 

David  says,  '*  I  hate  vain  thoughts,  but  thy  law  do 
I  love."  He  considers  the  indulgence  of  vain  thoughts 
as  inconsistent  with  a  real  love  of,  and  sincere  obedi- 
ence to  the  law  of  God,  Now  if  evil  thoughts,  how- 
ever suggested,  are  dangerous,  peculiarly  so  are  those 
suggested  in  conversation ;  for  these  we  receive  as 
thoughts  which  have  already  existed  in  the  minds  of 
others — in  the  minds  of  Christian  professors.  If  we 
esteem  the  person  who  suggested  them,  there  is  then 
a  presumption  in  their  favor.  They  come  to  us,  not 
simply  as  thoughts,  but  as  thoughts  recommended  b^r 


S72  Edifying  Conversation.     [Serm.  XXX. 

example.  Christians,  therefore,  should  be  careful  that 
no  corrupt  communication  proceed  out  of  tlieii  mouth  j 
for,  commg  from  them,  it  tends  much  more  to  cor- 
rupt the  hearers,  than  if  it  came  from  perbons  oi  a  dif- 
ferent character  and  profession. 

1.  We   may  understand  the  Apostle  as  cautioning 
us  against  all  loose  and  licentious  languuge. 

The  precepts,  institutions  and  doctrincii  of  the  gos- 
pel uniformly  dissuade  from  vice,  and  itrgcr  to  purity 
bf  heart  and  manners-  If,  in  our  conversation,  wc 
throw  out  sentiments,  which  contradict  this  holy  de- 
sign— sentiments  uhich  lower  the  temis  of  salvation, 
weaken  the  obligations  to  virtue,  and  mc.ke  vice  appear, 
less  infamous  or  dangerous,  than  the  gospel  represents 
it — if  we  call  in  ques  ion  the  important  truths  of  relig- 
ion, make  light  of  divine  institutions,  and  treat  with 
an  air  of  contempt  a  strictly  virtuous  and  godly  charac- 
ter, our  communication  is  corrupt  in  its  nature,  and 
pernicious  in  its  tendency. 

2.  Enticing  language  is  forbidden, 

*'  Tiiey  who  themselves  rejoice  to  do  evil,  delight 
in  the  frowardness  of  the  \Aicked."  The  number  of 
transgressors  is  some  defence  against  the  reproac'ies  of 
the  world,  and  some  security  against  the  upbraidings 
of  conscience.  Hence  determined  sinners  are  indus- 
trious to  draw  others  into  a  partnership  with  them. 
But  Christians  profess  to  have  put  off  the  old  man,  aiid 
to  have  put  on  the  new  man.  It  may  therefore  be 
expected  of  them,  that  they  should  be  grieved  when 
they  behold  the  transgressions  of  the  wicked,  and  be 
humbled  when  they  see  the  falling  of  their  fellow  Chris- 
tians. Surely  they  will  not  lie  in  wait  to  deceive — 
they  will  not  strengthen  the  hands  of  evil  doeib — ihey 
will  not  cause  a  brother  to  offend,  nor  rejoice  evert 
when  an  enemy  falleth. 

3.  Corrupt  communication  includes  all  kinds  of 
vain  discourse — all  such  language  as  offends  Christian 
sobriety,  seriousness  and  gravity,  savors  of  profanenes* 


Serm.  XXX.]     Edifying  Co7i'oersanon,  373 

and  impiety,  or  borders  on  obscenity  and  lewdness. 
The  Apostle  recommends  such  speech  as  ministers 
^race  to  the  hearers — such  as  is  savory  and  gratefuL 
To  this  he  opposes  corrupt  speech — that  v\  hich  is  of- 
fensive and  disgustful  to  the  sober  and  virtuous — that 
■which  indicates  a  carnal  taste,  and  tends  to  vitiate  and 
debauch  the  hearers.  This  corrupt  communication  he 
more  fully  explains  in  the  next  chapter.  "  Let  not 
uncleanness  be  once  named  among  you,  v.ho  arc  saints, 
neither  filthiness,  nor  foolish  talking,  nor  jesting, 
which  are  not  convenient." 

The  Apostle  speaks,  as  if  he  would  not  suspect  that 
a  professor  of  religion  can  addict  himself  to  this  kind 
of  language.  He  intimates  his  fears  however,  that  in 
some  unguarded  hours  ;  in  some  seasons  of  uncom- 
mon cheeriulness,  one  may  happen  to  be  betrayed  into 
it.  He  therefore  says,  "  Let  no  corrupt  communica- 
tion proceed  out  of  your  mouth."  Warch  over  your 
heart  and  tonguCj  on  all  occasions  and  in  all  compa- 
nies, that  you  never  admit  a  sentiment  \\hich  would 
pain  your  own  conscience  in  the  reflection,  nor  once  let 
slip  an  expression,  which  would  corrupt  the  minds  of 
others  in  its  consequences.  Remember  that  you  are 
called  saints.  Let  your  language  be  such  as  becomes 
your  character.  Let  not  uncleanness,  foolish  talking, 
or  bitter  jesting,  be  once  uttered  by  you,  in  such  a 
manner  as  contradicts  this  sacred  character,  wounds 
the  virtuous  feelings  of  your  Ghribtian  brethren,  or  en- 
courages vice  among  the  looser  part  of  mankind. 

St.  James  says,  *'  if  any  man  oflfend  not  in  word,  the 
same  is  a  perfect  man,  and  able  aLo  to  bridle  the  whole 
body."  David  resolved,  *'  I  will  take  heed  to  my 
■ways,  that  I  sin  not  with  my  tongue  :  1  will  keep  my 
mouth  with  a  bridle."  The  most  watchful  Christians 
may  probably  confess,  that  they  sometimes  have  been 
off  their  guard  ;  and  in  the  free  hours  of  social  conver- 
sation have  uttered  those  things,  which  on  solder  re- 
flection they  would  wish  to  recal.     The  recollection  of 


^74  Edifying  Conversaiion.     [Serm.  XXX. 

these  heedless  moments  should  awaken  a  severer  caus. 
tion.  Saints  should  remember  that  their  reputation, 
their  usefulness,  yea,  their  yery  religion  depipnds  on 
the  good  government  of  their  tongue.  "  For  every 
idle  word  they  must  give  an  account.  By  their  words 
they  will  be  justified  or  condemned.  If  they  seem  to 
themselves  to  be  religious,  and  bridle  not  tlieir  tongue, 
their  religion  is  vain." 

II.  We  are,  secondly,  to  consider  that  communica^ 
tion,  which  is  good  to  the  use  of  edifying,  and  which 
ministers  grace  to  the  hearers. 

The  end  of  speech  is,  that  we  may  be  useful  to  oth- 
ers, either  by  mutual  conversation,  public  instruction, 
or  social  devotion.  To  regard  this  benevolent  purpose, 
Christians  are  under  special  obligations,  as  they  have 
expressly  covenanted  together  to  assist  one  another  in 
the  great  concerns  of  religion  and  immortality. 

Solomon  observes,  that  "  the  lips  of  the  righteous 
feed  many."  The  good  man's  aim  is  not  merely  to 
serve  himself,  but  to  diffuse  knowledge,  virtue  and 
happiness,  according  to  the  measure  of  his  abiUty,  and 
the  extent  of  his  influence.  If  he  would  impart  his 
bread  to  the  hungry,  and  his  raiment  to  the  naked  ;  no 
less  will  he  instruct  the  ignorant,  warn  the  thoughtless, 
and  guide  the  wandering. 

There  are  various  ways  in  which  our  speech  inay  be 
useful  to  edifying. 

1.  Instruction  is  useful  to  edifying. 

Parents  are  to  edify  their  children  by  teaching  thenr| 
the  commandments  of  God,  and  talking  of  them,  when 
they  sit  in  the  house,  and  when  they  walk  by  the  way, 
and  when  they  lie  down,  and  when  they  arise.  They 
must  early  begin  this  important  work,  while  the  minds 
of  their  children  are  tender,  and  before  corrupting  sen- 
timents and  stupifying  habits  have  gained  a  preoccu- 
pancy.  And  considering  the  proneness  of  youthful 
age  to  forget  religous  instructions,  and  the  dangerous 
temptations  which  attend  that  critical  period,  they 


SERjf.  XXX.]    Edifying  Comer sation,  37i^ 

must  often  repeat  the  same  things,  giving  line  upon 
line,  precept  upon  precept,  here  a  little,  and  there  a 
little. 

Ministers  are  to  edify  their  hearers  by  explaining, 
urging  and  applying  the  great  truths  of  the  gospel. 
They  are  to  warn  every  man,  and  teach  every  man  in 
all  wisdom,  that  tl:;ey  may  present  every  man  perfect 
in  Christ  Jesus.  They  are  in  meekness  to  instruct, 
not  only  such  as  love  the  truth,  but  those  also  who 
Appose  it,  if  peradventure  God  will  give  them  repen- 
tance. 

Private  Christians  should  edify  one  another.     They 
tvho  are  strong  must  bear  the  infirmities  of  tlie  weak. 
They  who  have  knowledge  must  condescerrd  to  men  of 
low  estate,  inform  their  understanding  and  correct  their 
fiiistakes. 

Much  disputing  about  religion  contributes  little  to 
godly  edifying.  Disputes  are  usually  intended  rather 
:^r  gaifling  a  victory,  than  for  giving  or  receiving  use- 
ful information  ;  and  they  are  oftener  conducted  with 
worldly  pride  and  confidence,  than  with  Christian 
llaeekness  and  fear.  Hence  they  terminate  in  bigotry' 
and  alienation,  rather  than  in  knowledge  and  charity,, 
But  if  Christians,  laying  apart  disputation,  would  freely 
and  affectionately  converse  together  on  the  important 
subjects  of  religion,  they  might  greatly  assist  one  an- 
other in  their  spiritual  concerns  and  mightily  advance 
the  common  interests  of  truth  and  holiness.  Some 
have  more  knowledge  and  greater  abilities  than  others  ; 
and  even  weak  Christians,  deeply  experienced  in  re- 
ligion, may  open  communicate  useful  and  important 
thoughts  to  their  wiser  brethren*  We  should  alvvays 
"  be  ready  to  give  an  answer  to  every  man,  who  asks 
a  reason  of  the  hope  that  is  in  us,  with  meekness  and 
fear." 

2.  Reproofs  conducted  with  prudence,  is  useful  t© 
edifying. 


576  Edifying  Coniiersatioiu      [Serm.  XXX* 

It  is  a  command  of  the  law  of  Moses,  "  Thou  shalt 
in  any  wise  rebuke  thy  brother,  and  not  suiter  sin  upon 
him."  It  is  a  command  of  the  gospel  of  Christ,  "  If 
thy  brother  trespass  against  thee,  rebuke  him  ;  and  if 
he  repent,  forgive  him." 

Christians  are  to  watch  over  one  another,  not  ^vith 
jealousy  and  hatred^  but  with  candor  and  love — not  that 
they  may  espy  faults  where  there  are  none,  or  publish 
thoie  which  they  find  ;  but  that  they  may  give  season- 
able counsel  and  reproof,  when  there  is  occasion,  and 
thus  aid  each  other's  repentance  and  amendment. 

Reproof  is  a  duty  too  much  neglected.  A  main 
cause  of  the  neglect,  is  the  disagreeableness  of  the  of- 
fice, and  the  fear  of  offending.  One  reason  why  it  so 
often  offends,  is  the  imprudent  manner  and  unchristiam 
temper  with  which  it  is  administered.  The  man  who 
seldom  reproves  another  but  in  a  passion,  will  always 
be  suspected  of  prejudice,  when  he  attempts  to  reprove 
and  therefore  will  rarely  meet  with  success.  But  if 
Christians  would  use  more  openness  and  freedom  in 
conversation,  would  be  more  meek  and  gentle  in  their 
manner  of  address,  and  would  themselves  act  more 
agreeably  to  the  reproofs  which  they  give  to  others, 
they  would  find  the  work  more  easy,  less  offensive,  and 
attended  with  better  eflects. 

3.  Exhortation  is  good  for  the  use  of  edifying. 
Exhort  one  another  daily,"  says  the  Apostle,  "  lest 

any  be  hardened  through  the  deceitfulness  of  sin. 
Comfort  yourselves  together  and  edify  one  another. 
Consider  one  another  to  provoke  unto  love  and  to  good 
uorks.  We  are  "  to  warn  the  unruly,  comfort  the 
feeble  minded,  support  the  weak,  and  be  patient  to  all 
men." 

4.  Christians  may  often  edify  one  another  by  com- 
municating things,  which  they  have  experienced  in  the 
course  of  the  religious  life. 

We  are  not  to  make  the  experience  of  others  the  stand- 
ard by  which  to  judge  of   our  state  ;  nor  our  experi- 


SfiRSf.  XXX.]    Edifying  Conversation,  37T 

ence  the  standard  by  which  to  judge  of  their  state.    A 
communication  of    experiences   with  this   view,   far 
from  being  useful  to,  is  inconsistent  with  godly  edify- 
ing.    This  is  to  put  human  experience  in  the  place  of 
divine  truth.     Neither  ought  we  to  communicate   to 
others  the  secret  exercises  of  our  minds,  for  the  sake 
of  gaining  their  esteem  and  applause.     This  is  the 
same  vanity  which  made  the  Pharisees  pray  in  the  cor- 
ners of  the   streets,  and  sound  a  trumpet  when   they 
did  their  alms.     Nor  ought  we  to  demand  from  others 
an  account  of  their  secret  exercises   for  the   sake   of 
judging  their  hearts.     We  are  to  judge  nothing  before 
the  time.    Secret  things  belong  to  God.  There  arc  ma- 
ny things,  in  the  experience  of  every  good  man,  which 
are  not  proper  to  be  communicated  to  the  world.     We 
are  bound  to  hope  favorably  of  all,  who  having  made  a 
good  profession,  appear  to  walk  agreeably  to  it.     Con- 
cerning the  real  piety  of  our  brethren  we  can  have  no 
evidence,  but  what  is  external.     Whatever  information 
they  give  us  of  the  secret  exercises  of  their  hearts,  the 
information  is   external  ;  it  is,   at  most,  but  a  verbal 
profession  ;  and  we  may  as  well  distrust  their  sincerity 
in  this,  as  in  any  other  profession  which  they  make. 

But  then,  there  are  many  cases  in  which  it  is  exceed- 
ingly useful  for  Christians  to  lay  before  others  their 
■'  temptations,  fears,  doubts  and  infirmities,  in  order  to 
j  obtain  suitable  counsel  and  advice.  They  who  are  con- 
[  suited  may,  in  such  cases,  often  strengthen  and  comfort 
1  their  brethren  by  informing  them  what  trials  and  con- 
flicts they  have  experienced,  and  in  what  manner  they 
•  rose  above  them.  And  while  they  thus  encourage  their 
i  brethren,  they  may  gain  fresh  supplies  of  strength  in 
I  their  own  souls.  This  friendly  communication  awak- 
{  ens  mutual  intercession,  enlivens  Christian  aflfections> 
I  and  warms  a  godly  zeal. 

i      5.  Conversing  on  religioits  subjects  in  general,  is 
good  for  the  use  of  edifying. 

^\0L,   III.  3  A 


578  Edifying  Conversation.    [Serm.  XXX. 

This  tends  to  the  mutual  improvement  of  Christians 
in  divine  and  spiritual  knowledge.  It  stirs  up  iheir 
remembrance  of  things  already  learned.  It  confirms 
their  good  resolutions.  It  rouses  into  action  the  slumb- 
ering principles  of  piety  and  virtue.  It  counteracts 
the  deadening  influence  of  earthly  objects.  It  relieves 
the  soul  from  the  distractions  of  worldly  cares.  "'  As 
iron  sharpeneth  iron,  so  a  man  sharpeneth  the  coun- 
tenance of  his  friend.  Ointment  and  perfume  rejoice 
the  heart,  so  doth  the  sweetness  of  a  man's  friend  by 
hearty  counsel.  The  lips  of  the  righteous  feed  many, 
but  fools  die  for  want  of  knowledge.'* 

We  see  the  way  in  which  we  are  to  edify  one  anoth- 
er. It  is  by  avoiding  all  corrupt  communication,  and 
by  using  that  which  is  good,  and  which  may  minister 
grace  to  the  hearers.  Therefore,  as  the  Apostle  directs, 
**  let  us  walk  in  wisdom  tov/ard  all  men  ;  and  let  our 
speech  be  always  with  grace,  seasoned  with  salt,  that 
we  my  know  how  we  ought  to  answer  every  man.'* 

We  are  called  to  be  saints.  We  profess  to  be  the 
servants  of  Christ,  and  members  one  of  another.  Wc 
have  covenanted  together  for  mutual  edification  and 
comfort.  We  often  meet  in  the  same  temple,  take  into 
our  lips  the  name  of  the  glorious  Jehovah,  and  of  the 
holy  Saviour.  Here  we  implore  the  same  blessings  for 
each  other,  as  for  ourselves.  Here  we  employ  our 
tongues  in  prayers  and  praises  to  the  holy  and  merciful 
Creator,  in  the  name  of  a  crucified,  risen  and  interced- 
ing Mediator.  We  often  recal  the  pleasing  remem- 
brance of  this  Mediator,  by  taking  into  our  mouths  the 
symbols  of  his  body  and  blood.  And  shall  corrupt 
communication  proceed  out  of  mouths,  which  have 
thus  been  employed  ?  Let  not  blessing  and  cursing, 
purity  and  corruption,  issue  from  the  same  lips.  Let 
all  our  conversation  be  good  for  the  use  of  edifying, 
that  it  may  minister  grace  to  the  hearers. 


SERMON    XXXI. 


Against  Grieving  the  Spirits 


EPHESIANS  it.  30. 

And  grieve  not  the  holy  S/iirit  of  God,  whereby  ye  ere  sealed  unt9 
the  day  of  Redemfition. 

This  passage  stands  among  the  practical  in- 
structions and  cautions,  which  the  Apostle  addresses  to 
the  Ephesian  converts,  and  which  occupy  a  large  part 
of  his  epistle  to  them.  From  an  anabasis  of  the  con- 
text it  will  derive  no  special  elucidation,  and  we  hope 
it  will  need  no  other  than  what  may  be  given  in  the 
course  of  our  observations  upon  it. 

I.  It  is  here  supposed  that  there  is  a  divine  influence 
necessary  to  the  salvation  of  fallen  men.  No  doctrine 
is  more  plainly  taught  in  the  gospel  than  this. 

The  conviction  of  sinners,  and  their  renovation  to  a 
holy  temper  and  life,  and  the  progress  and  perseverance 
of  the  saints  in  their  religious  course,  are  in  scripture 
attributed  to  the  Spirit  of  God,  in  such  terms  and  phra- 
ses, as  plainly  import  the  necessity  of  his  influence  to 
effect  these  important  purposes. 

The  operations  of  the  Spirit,  spoken  of  in  scripture, 
often  intend  those  extraordinary  communications,  by 
which  the  prophets  and  apostles  uaderstood  the  deep 


380    Against  Grtemng  the  Spirit*     [Serm.  XXXI, 

things  of  God,  foretold  distant  events,  and  performed 
supernatural  works.  But  besides  these,  it  also  speaks 
of  an  influence  and  assistance  of  the  Spirit  alike  neces- 
sary for  all  men,  and  alike  common  to  ^Wgood  men. 

If  we  believe  ourselves  dependent  on  God  for  our  nat- 
ural life,  and  its  daily  supplies ;  for  wisdom  to  contrive 
and  ability  to  pursue  our  ordinary  business  ;  it  would 
be  absurd  to  deny  our  dependence  on  him  for  the  prin- 
ciples and  supports  of  the  divine  life,  for  security  a- 
gainst  temptations,  and  our  safe  conduct  through  this 
dangerous  world,  to  the  kingdom  of  glory. 

We  are  not  to  conceive  of  the  common  influence  of 
Providence,  or  of  the  special  influence  of  grace,  in  a 
manner  which  contradicts  our  moral  agency  ;  for  God 
treats  all  his  creatures  agreeably  to  the  natures  which 
he  has  given  them.  But  if  we  suppose  that  the  concur- 
rence of  Providence  in  our  common  labors  is  consist- 
ent with  our  freedom,  as  well  may  we  suppose  that  the 
concurrence  of  his  grace  in  our  religious  duties,  is  con- 
sistent with  our  freedom.  If  we  believe  that  the  mo- 
tives and  arguments,  which  we  propose  to  one  another, 
may  influence  the  human  mind  without  controling  its 
liberty  of  choice,  we  must  believe  that  God  can  open 
the  mind  to  the  admission  of  motives  proposed,  with- 
out controling  this  liberty. 

II.  The  influence  of  the  Holy  Spirit,  is  expressed  in 
scripture  by  a  great  variety  of  phrases.  1 

Cliristians  are  said  to  be  born  of  the  Spirit — renewed, 
sanctified  and  led  by  the  Spirit — to  be  anointed  andfil' 
led  with  the  Spirit,  and  to  be  the  temples  in  which  the 
Spirit  dwells.  In  our  text,  and  in  several  other  places, 
they  are  said  to  be  sealed  by  the  Spirit. 

Sealing  in  common  use,  is  the  impression  of  the  im- 
age or  likeness  of  one  thing  upon  another.  A  seal  im- 
pressed on  wax,  leaves  there  its  own  resemblance.  The 
Christian  sealed  by  the  Spirit  receives  the  divine  im- 
age on  his  heart.  The  word  of  God  is  the  seal — the 
Holy  Spirit    is  the   sealer — and  the    heart  of  man 


Serm.  XXXI.]    Against  Grieving  the  Spirit.       381 

the  subject.  When  the  Spirit  so  impresses  the  truths 
of  the  gospel  on  the  human  mind,  as  to  transform  it 
into  the  divine  image,  then  it  is  said  to  be  ualed  by  the 
Spirit.  The  plain  literal  meaning  of  the  phrase  is,  that 
"believers,  by  the  influence  of  the  Spirit  accompanying 
the  word  of  truth,  are  renewed  after  the  image  of  God, 
assimilated  to  the  precepts  of  the  gospel,  aiid  wrought 
into  that  temper  of  goodness,  righteousness  and  truth, 
which  is  the  fruit  of  the  Spirit.* 

III.  Believers  are  said  to  be  sealed  unto  the  day  of 
redemption. 

There  is  a  twofold  redemption  spoken  of  in  the  gos- 
pel ;  the  redemption  of  the  soul  from  ,euilt  by  the  re* 
mission  of  sin  ;  and  the  redemption  of  the  body  from 
the  grave,  and  its  reunion  with  the  soul  at  the  glorious 
resurrection.  The  former  is  mentioned  in  this  epis- 
tle, -chapter  i.  7.  *'  In  Christ  ye  have  redtmption^ 
through  his  blood,  the  forgiveness  of  sins  accordnig  to 
the  riches  of  God's  grace.  The  latter  in  Romans  viii. 
23.  "  We  who  have  the  first  fruits  of  the  Spirit  groan 
within  ourselves,  waiting  for  the  adoption,  to  wit,  the 
redemption  of  the  body."  This  is  the  redemption 
which  the  apostle  intends  in  our  text.  Of  the  same 
he  speaks  chap.  i.  13.  "  After  ye  believed,  ye  were 
sealed  with  the  holy  Spirit  of  promise,  which  is  the 
earnest  of  our  inheritance,  until  the  redemption  of  the 
purchased  possession." 

The  felicity  of  the  heavenly  state  consists  in  pure 
and  spiritual  tempers  and  exercises — in  nearness  to, 
and  communion  with  God — in  the  devout  contempla- 
tion of  his  character,  government  and  works — in  the 
performance  of  such  services  as  are  assigned  to  all  in 
their  respective  spheres — and  in  the  pleasing  inter- 
change of  benevolent  affections  and  kind  offices  for  the 
common  advancement  of  knowledge  and  virtue.  For 
such  a  state  none  are  prepared,  w  hile  sin  has  dominion 
over  them.  Fleshly  lusts,  impure  affections  and  malev- 

•See  SiRMOij  VII. 


382    Against  ^rkmng  the  Spirit.    [Serm.  XXXL 

olent  passions  are  utterly  inconsistent  with  admission  to 
so  glorious  a  world.  Nothing  can  enter  thither  that  de- 
files or  works  abomination.  In  the  holy  place  he  only 
can  stand,  who  has  clean  hands  and  a  pure  heart.  The 
sealing  or  sanctification  of  the  Spirit  is  therefore  a  ne- 
cessary preparation  for  heaven. 

It  is  also  an  evidence  of  our  title  to  heaven — an  ear- 
nest of  our  inheritance  in  the  purchased  possession. 
The  inheritance  is  promised  to  the  pure  in  heart. 
When  we  find  in  ourselves  this  character,  we  may  ap- 
propriate the  promise.  "  Blessed  are  they  that  do  the 
commandments,  that  they  may  have  right  to  the  tree  of 
life,  and  may  enter  through  the  gates  into  the  city." 
If  the  Spirit  of  God  dwells  in  us  by  his  sanctifying  in- 
fluence, we  may  conclude,  that  this  Spirit,  which  has 
quickened  to  righteousness  our  souls  once  dead  in  sins, 
will  also  awaken  to  immortality  these  bodies  sleeping  in 
the  dust. 

It  is  only  in  this  way  that  the  Spirit  is  an  earnest  and 
seal  of  our  future  redemption.  The  evidence  of  our 
right  to  the  inheritance  is  not  communicated  by  imme- 
diate discovery,  but  obtained  by  diligent  inquiry.  The 
testimony  of  the  Spirit,  that  we  are  heirs  of  glory, 
consists  in  that  work  of  the  Spirit,  which  qualifies  us 
for  glory.  We  are  then  to  conclude  that  we  have  the 
Spirit,  when  we  are  conscious  of  those  tempers  which 
are  the  fruits  of  the  Spirit.  We  may  then  believe, 
that  we  are  heirs  of  God's  kingdom,  when  we  possess 
that  righteousness,  peace  and  joy  of  the  Holy  Ghost, 
by  which  his  kingdom  is  distinguished  from  the  world. 

IV.  The  apostle  speaks  of  the  Spirit,  as  being  ^rid"Z>- 
e^,  when  we  act  in  opposition  to  his  influence.  "  Grieve 
ffot  the  holy  Spirit  of  God." 

Joy  and  grief  are  attributed  to  the  divine  nature,  not 
as  expressive  of  any  real  cmojions  of  passion  like  those 
which  are  raised  in  us  by  success  and  disappointment ; 
but  only  as  importing  in  accommodation  to  human 
conceptions,  the  wonderful  efforts  of  divine  goodness, 


Serm.  XXXI.]  Against  Grie'oing  the  Spirit.       383 

mercy  and  love.  As  we  are  grieved,  when  we  are  dis- 
appointed in  our  endeavors  to  make  others  happy,  and 
when  our  benevolent  intentions  are  treated  with  con- 
tempt and  ingratitude  ;  so  the  Spirit  of  God  is  repre- 
sented as  being  grieved  and  disappointed,  when  his 
friendly  and  gracious  influences  meet  with  opposition 
and  resistance  from  us.  God's  Spirit  is  called  the 
Spirit  of  grace,  in  regard  of  his  readiness  to  assist  us 
in  the  duties,  and  support  us  in  the  difficulties  of  the 
religious  life.  The  great  Parent  of  our  nature  is  more 
forward  to  give  his  holy  Spirit  to  them  who  ask  him, 
than  we  are  to  answer  our  children's  cries  for  bread. 
So  much  does  his  goodness  surpass  the  highest  instan- 
ces of  parental  love,  that,  in  comparison  with  him,  the 
most  affectionate  earthly  parents  are  called  e'oil.  The 
grace  of  God's  Spirit  is  expressed  by  his  striving 
with  men.  He  is  beforehand  with  them  in  his  kind 
offices.  He  comes  to  their  door  and  knocks.  He  con- 
tinues his  addresses,  even  after  he  finds  opposition. 
He  is  reluctant  to  leave  them  to  the  evil  imaginations 
of  their  hearts.  Yea,  they  who  rebel  against  his  gra- 
cious motions,  are  said,  not  only  to  grieve  him,  but,  by 
a  bolder  metaphor,  even  to  liex  him.  Final  opposi- 
tion is  called  doing  despite  to  the  Spirit  of  grace.  No 
language  can  more  strongly  than  this,  express  God's 
abundant  mercy  towards  us,  and  his  wonderful  grace  to 
assist  us  in  the  mighty  concern  of  our  salvation. 

Great  encouragement  have  we  to  seek  for,  and  rely 
upon  the  grace  of  the  holy  Spirit  for  every  purpose  of 
the  religious  life.  We  may  come  boldly  to  the  throne 
of  grace  for  help  in  the  time  of  need. 

How  dangerous  must  it  be  to  continue  in  a  course  of 
wickedness  !  This  is  nothing  less  than  to  oppose,  grieve 
and  vex  the  Spirit  of  God  ;  that  kind  benevolent  Spir- 
it, who  strives  with  us.  "  Of  how  sore  a  punishment 
shall  he  be  thought  worthy,  who  does  despite  to  the 
Spirit  of  grace  ?" — "  Vengeance  is  mine ;  I  will  recom- 
pense, saith  the  Lord.  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God." 


384    Agaimt  Grieving  the  Spirit,     [Serm.  XXXI. 

V4  Here  is  a  solemn  caution  against  grieving  the 
Spirit  of  God. 

This  caution  is  most  expressly  given  to  those  who 
have  already  been  sealed  with  the  Spirit.  But  it  may 
also  be  applied  to  others — to  them,  who,  though  not 
yet  the  subjects  of  his  renewing  operations,  have,  how- 
ever, been  favored  with  his  common  motions,  in  a  way 
of  awakening  and  conviction. 

I  shall  point  out  to  you  various  ways  in  which  men 
are  chargeable  with  grieving  the  Spirit. 

1,  Indifference  and  carelessness  in  religion  is  oppo- 
sition to  the  grace  of  God. 

If  his  Spirit  strives  with  men,  he  is  not  indifferent 
to  their  happiness  ;  and  they  ought  not  to  be  indiffer- 
ent to  their  own.  If  he  works  in  them  of  his  good 
pleasure,  they  ought  to  work  out  their  own  salvation 
with  fear  and  trembling. 

While  they  indulge  an  habitual  negligence  of  this 
important  work,  to  which  they  are  urged  by  the  mo- 
tions of  the  Spirit  within  them,  they  resist  and  grieve 
him.  He  stands  at  their  door  and  knocks  ;  if  they 
open  the  door  he  comes  in  and  rejoices  as  a  welcome 
guest.  If  they  refuse  his  applications,  he  turns  away 
grieved,  as  a  despised  and  rejected  visitant. 

2.  Spiritual  pride  grieves  the  Divine  Spirit, 

The  influence  of  grace  is  instructive  and  humbling. 
It  teaches  man  his  emptiness,  weakness  and  unworthi- 
ness  ;  and  excites  in  him  earnest  desires  after  pardon 
and  sanctification.  To  them  who  improve  this  grace, 
more  is  given.  But  a  soul  full  of  itself,  and  relying  on 
its  own  strength  and  holiness,  will  be  sent  empty  away. 

The  man,  who,  under  a  consciousness  of  his  guilty 
state,  flatters  himself  with  an  imagination,  that  he  may, 
at  any  time,  when  danger  approaches,  renew  his  soul  to 
repentance,  treats  the  Spirit  of  God  with  contempt. 
But  he  who  is  sensible  of  his  dependence  on  the  God 
of  all  grace,  both  for  a  heart  to  repent,  and  for  the  bles- 
ing  of  pardon,  will  seek  the  Lord  while  he  may  be 


Serm.  XXXL]  Agaimt  Grieving  the  Spirit.       385 

found.  And  to  him,  who  thus  humbly  seeks,  the  grace 
of  God  is  near. 

The  deceived  hypocrite,  who,  trusting  in  his  owa 
righteousness,  thinks  that  he  needs  nothing,  will  reject 
the  gracious  counsels  of  the  gospel.  But  the  sincere 
Christian,  feeling  his  own  weakness,  esteems  it  his 
highest  privilege,  that  he  may  come  to  the  throne  of 
grace  for  a  shpply  of  the  Spirit.  And  God  resisteth 
the  proud  ;  but  giveth  grace  to  the  humhle. 

3  The  Spirit  is  grieved,  when  we  neglect  the  means 
appointed  for  obtaining  his  influence. 

God  has  instituted  particular  duties  to  be  observed 
by  us  with  a  special  view  to  this  important  end.  The 
secret  and  social  worship  of  God,  the  reading  and 
hearing  of  his  word,  and  the  observance  of  sabbaths 
and  ordinances,  are  the  means  of  religion.  The  es- 
sence of  godliness  consists  not  in  these  means,  but 
in  that  holy  temper  and  life,  which  they  are  designed 
to  produce.  These  duties  become  subservient  to  re- 
ligion, not  merely  by  their  natural  tendency  to  advance 
it  in  our  hearts,  but  rather  as  they  are  the  appointed 
means  of  obtaining  the  needful  influences  of  the  divine 
Spirit. 

God's  gracious  communications  are  not  always  con- 
fined to  these  means.  They  are,  however,  his  stated 
and  ordinary  methods  of  intercourse  with  us.  *'  Draw 
nigh  to  God,"  says  the  Apostle,  "  and  he  will  draw 
high  to  you."  God  has  promised,  "  In  all  places  where 
I  record  my  name,  I  will  come  unto  thee  and  bless 
thee."  Our  Lord  promises  his  spiritual  presence  in 
the  midst  of  those,  "  who  gather  together  in  his  name." 
It  was  when  the  disciples  were  together  with  one  ac- 
cord, in  one  place,  that  the  Spirit  was  poured  upon 
them.  John  "  was  in  the  Spirit  on  the  Lord's  day  ;" 
and  on  that  day  he  saw  Jesus  "  walking  in  the  midst 
of  the  churches." 

I  As  the  Spirit  sanctifies  and  seals  us  by  the  word  of 
ttruth,  so  that  we  mav  obtain  this  benefit,  we  must  bc- 
Vol.  III.  3  b 


386     Against  Grieving  the  Spirit.     [Serm.  XXXfi 

conversant  with  the  word.  God  begins  and  carries  oft  ' 
his  saving  work  in  men's  souls,  not  by  immediate 
revelations,  but  by  his  gracious  concurrence  w  ith  their 
humble  inquiries  after  truth  and  duly.  Hence  the 
Apostle  joins  these  two  cautions,  *•  Quench  not  the 
Spirit :" — "  Despise  not  prophesying." 

To  other  means  we  must  add  serious  meditation  oh 
divine  things,  and  caixiul  examination  of  our  hearts* 
Thus  wc  gain  a  knowledge  of  ourselves,  a  sense  of  our 
wants,  and  an  apprehension  of  the  importance  of  spirit- 
ual blessings.  While  David  was  musing,  the  fire 
burned.  J  a  the  multitude  of  his  thoughts  m  ithin  him, 
God's  comlorts  delighted  his  soul.  And  all  must  be 
accompanied  with  prayer,  "  Ask  and  ye  shall  re- 
ceive," says  our  Lord,  "  for  God  giveth  his  Holy  Spir- 
it to  them  who  ask  him." 

Since  these  are  the  ways,  in  which  God  has  directed 
us  to  seek,  and  encouraged  us  to  expect  the  needful 
supplies  of  his  grace  ;  our  disregard  to  them  may 
properly  be  said  to  grieve  the  Spirit.  It  is  a  contempt  . 
of  his  offered  assistance— an  affront  to  his  kindness  and 
love. 

Ye,  vv^ho  live  in  the  neglect  of  secret  prayer,  and  so- 
cial worship — ye  who  are  strangers  to  your  own  hearts^ 
and  to  the  word  and  sanctuary  of  God — consider,  you 
^not  only  disobey  the  express  commands  of  God,  but 
oppose  and  grieve  that  Spirit,   who,  usually,  by  these 
'  means,  communicates  himself  to  the  soul. 

4.  Opposition  to  the  strivings  of  the  Spirit  is  anoth- 
er way  in  which  he  is  often  grieved. 

There  are  times,  when  sinners  are  impressed  more 
deeply  than  usual,  with  a  sense  of  their  guilty  and  dan-  | 
geruus  state,  and  of  the  necessity  of  a  speedy  repent-  ' 
ance.  There  are  seasons  also,  when  true  Christians 
are  awakened  to  more  lively  affections,  and  more  fer- 
vent zeal,  than  what  they  ordinarily  experience.  What- 
ever may  be  our  character,  such  favorable  motions  are 
to  be  improved.     Our  Saviour  has  taught  us,  "  Who- 


il 


Serm.  XXXI.]    Against  Grk'ulng  the  Spirit,        S87 

soever  hath,  to  him  shall  be  given  ;  but  from  him  that 
hath  not,  shall  be  taken  away  even  that  which  he  seem- 
eth  to  have."  If  we  disobey  the  calls,  and  neglect  the 
aids  of  the  Spirit,  we  oppose  and  grieve  him  ;  ancj 
what  we  have  may  justly  be  taken  away. 

We  are  not,  indeed,  implicitly  to  obey  everj'  motion 
started  in  tmr  minds,  concluding  it,  at  once,  to  be  di- 
yine.  There  may  be  motions  suggested  by  the  pow- 
pr  of  imagination,  or  by  the  influence  of  evil  Spirits, 
which  are  not  to  be  followed.  We  should  always  re- 
]inember,  that  the  divine  influence  is  not  by  immediate 
revelation  of  something  new,  and  before  unknown  ; 
but  by  kind  excitation  to  that  which  is  already  reveal- 
ed or  cornmanded  in  scripture.  How  powerfully  soev- 
er we  may  be  urged  to  a  particular  action,  or  line  of 
conduct,  we  are  not  to  proceed,  until  we  have  examin- 
ed the  matter,  and  found  it  agreeable  to  the  word  of 
God.  By  this  rule  we  are  to  try  all  inward  motions  ; 
and  as  they  agree  or  disagree  with  this,  we  are  to  em- 
brace or  discard  them.  To  suspend  our  resolution  un- 
til we  can  obtain  light  in  a  doubtful  case  ;  or  to  refuse 
compliance  with  a  suggestion  palpably  unscriptural,  is 
not  to  grieve,  but  please  the  Spirit.  This  is  to  follow 
reason  and  the  word  of  God.  But  when  conscience 
strongly  remonstrates  against  manifest  evil,  or  presses 
to  evident  duty,  then  opposition  or  delay  is  grieving 
the  Spirit, 

5.  There  are  some  particular  kinds  of  sin,  which 
are,  in  an  eminent  and  peculiar  sense,  opposite  to  the 
work  of  the  Spirit. 

Among  these  may  be  reckoned  impurity,  intemper- 
ance, dissipation,  and  all  the  vices  of  sensuality.  This 
is  the  language  of  the  gospel ;  "  They  who  arwsen- 
sual,  have  not  the  Spirit." — "  Be  not  drunk  with 
wine,  wherein  is  excess,  but  be  filled  with  the  Spirit." 
You  cannot  be  filled  with  both.  *'  Walk  in  the  Spirit, 
and  ye  will  not  fulfil  the  lusts  of  the  flesh."  When 
IJavid  fell  into  the  gross  sin  of  impurity,  God  took 


388     Against  Grie'uing  the  Spirit,    [Serm.  XXXI. 

from  him  the  Holy  Spirit ;    and  the  unhappy  offender 
lost  for  a  time  the  joy  of  salvation. 

The  indulgence  of  malignant  passions,  as  well  as,  of 
fleshly  lusts,  grieves  the  Spirit.  The  fruits  of  the 
Spirit  are  love,  peace,  gentleness  and  meekness.  The 
contrary  tempers  are  the  works  of  the  flesh,  and  de^ 
scend  not  from  above,  but  are  earthly,  sensual  and  dev- 
ilish. Therefore  to  the  caution  in  the  text  the  Apostle 
subjoins  a  dissuasive  from  all  bitterness,  wrath,  clamor 
and  evil  speaking,  and  an  exhortation  to  kindness, 
compassion  and  mutual  forgiveness. 

Contentions  among  Christians  are  opposite  to  the 
Spirit.  "  Ye  are  builded  together,"  says  the  Apostle, 
f*  for  an  habitation  of  God  through  the  Spirit." — ■ 
W  alk  worthy  of  your  vocation  in  all  lowliness,  for- 
bearing one  another  in  love,  and  keeping  the  unity  of 
the  Spirit  in  the  bond  of  peace  ;  for  there  is  one  body 
and  one  Spirit."  Christians  can  no  longer  be  an  hab- 
itation of  the  Spirit,  than  they  are  builded  together. 
They  no  longer  walk  worthy  of  their  vocation,  than 
they  preserve  unity  and  peace. 

Finally  :  Men  grieve  the  Spirit,  when  they  ascribe 
to  him  those  motions  and  actions,  which  are  contrary, 
to  his  nature. 

If,  under  pretence  of  the  special  guidance  of  the, 
Spirit,  they  blindly  follow  every  impulse  of  a  heated 
imagination,  every  suggestion  of  the  common  deceiv- 
er, every  motion  of  their  own  vanity  and  pride,  they 
profane  and  blaspheme  his  sacred  name. 

The  scripture  directs  us  to  prove  every  Spirit, 
whether  it  be  of  God.  If,  instead  of  trying  the  Spirit 
wh^  moves  us,  we  rashly  obey  every  motion  that 
we  Kel,  and  ascribe  to  the  Spirit  of  God  the  tempers 
and  actions  which  his  word  forbids,  we  not  only  are 
guilty  of  great  impiety,  but  lay  ourselves  open  to  fatal 
delusion. 

To  dissuade  us  fiom  these,  and  all  other  sins,  what 
argument  can  be  more  powerful,  than  this  which  our 


Serm.  XXXI.]  Against  Griemng  the  Spirit.       38^ 

text  proposes  ?  It  is  ^grieving  the  Holy  Spirit,  whereby 
we  are  sealed  to  tlie  day  of  redemption  ;  or,  at  least, 
are  urged  to  secure  a  share  in  the  redemption.  The 
offer  of  reclemptic^n  is  made  without  distinction.  They 
only  are  already  interested  in  it,  who  have  been  renew- 
ed by  the  Holy  Spirit.  But  even  the  unrenewed  have 
been  the  subjects  of  his  convincing  and  awakening 
influence.  It  is  not  necessary,  that  we  should  wait  to 
ascertain  our  character,  before  we  apply  to  ourselves 
the  argument.  Whatever  our  character  is,  we  have 
at  least  had  the  offer  of  redemption,  been  called  to  re- 
pent, and  invited  to  seek  the  grace  of  the  Spirit,  who  is 
forward  to  assist  us  in  the  religious  life.  And  who  of 
us  can  say,  they  have  not  experienced  his  strivings 
within  them  ? 

Let  us  remember,  then,  that  the  sins  which  have 
been  mentioned,  as  grieving  the  Spirit,  are  inconsist- 
ent with  a  clear  evidence  and  scriptural  hope  of  our  in- 
terest in  the  great  redemption  ;  and  the  indulgence  of 
them  will  most  certainly  cut  us  off  from  the  glorious 
inheritance  proposed.  And  if  we  fail,  alas  !  we  shall 
sink  under  this  additional  load  of  guilt,  that  we  have 
pursued  our  own  destruction,  in  opposition  to  the 
strivings  of  divine  grace  ;  and,  while  we  have  ruined 
ourselves,  we  have  grieved  God's  compassion  and  love. 

Let  sinners,  awed  by  their  danger  on  the  one  hand, 
and  animated  by  their  encouragement  on  the  other,  flee 
from  the  wrath  to  come,  and  lay  hold  on  the  hope  set 
.before  them. 

Let  saints,  by  a  steady  flnth  in  God,  by  a  diligent 
attendance  on  the  means  of  religion,  and  by  the  exer- 
cise of  a  holy  temper,  keep  alive  their  Chri^an  joy. 
And  let  them  walk  as  becomes  those  v/ho  Rave  the 
earnest  of  the  Spirit  in  their  hearts,  and  are  waiting  for 
the  day  of  redemption. 


tywy^ 


SERMON  XXXII. 


Kindness^  Compassion  and  Forgiveness^  in  Opposition  to 
Biiternessy  Wrath  and  Eiiil  Speaking. 


EPHESIANS  iv.    31,  32. 

JLei  ail  bitterness^  and  nvrathi  and  anger,  and  clamor.^  and  evil  speak" 
ing<  be  put  away  from  you,  nvith  all  malice  ;  and  be  ye  kind  one 
io  another,  tender  hearted,  forgiving  one  another  ^  even  as  God  for 
Chri&t^s  sake  hath  forgiven  you. 

IN  these,  and  the  preceding  verses,  the  Apo^^ 
tie  describes  the  Christian  life.  To  give  us  the  more 
accurate  and  just  conception  of  it,  he  shews  both  what 
it  isj  and  what  it  is  not — what  those  passions  and  vices 
are,  which  we  mast  renounce  ;  and  what  those  dispo- 
sitions and  virtues  are,  which  we  must  cultivate. 

We  are  taught,  as  the  truth  is  in  Jesus,  to  put  off 
the  old  min,  and  to  put  on  the  new  man.  1'he  old 
man  is  corrupt  according  to  deceitful  lusts ;  the  new 
man  is  holy  after  the  image  of  God.  The  Christian 
thus  renovated  must  depart  from  evil  and  do  good — 
put  away  falsehood,  and  speak  truth — abhor  all  dishon- 
esty and  fraud,  and  work  with  his  hands  the  things 
which  are  profitable — allow  no  vain  discourse  to  pro- 
ceed from  his  mouth,  but  such  only  as  may  be  useful 
to  edification. 


SfiRM.  XXXII.]    Kindness^  Compassion,  &?f.         Sfi 

In  the  same  manner  the  Apostle,  in  our  text,  ex- 
presses that  benevolent  and  social  temper,  which  Chris- 
tians ought  to  exercise  toWtird  one  another. 

They  are  to  put  away  anger,  malice  and  evil  speak- 
ing, and  to  be  kind,  compassionate  and  forgiving,  in 
imitation  of  the  mercy  of  God,  who  for  Christ's  sake 
hath  forgiven  them. 

We  will,  first,  consider  what  are  the  evil  disposi- 
tions and  manners  which  Christians  are  here  required 
to  renounce.  We  will  then  state  and  explain  the  op- 
posite virtues.  And  lastly,  we  will  illustrate  and  ap- 
ply the  argument  by  which  these  virtues  are  urged. 

I.  We  will  consider  the  evil  passions,  manners  and 
language,  w-hich  the  Apostle  cautions  us  to  avoid  ia 
our  intercourse  with  one  another.  *'  Let  all  bitter- 
ness, and  wrath,  and  anger,  and  clamor,  and  evil  speak- 
ing, be  put  away  from  you,  with  all  malice." 

1.  We  are  to  put  away  all  bkierness—'vAl  such  pas- 
sions, behavior  and  language  as  are  disgustful  and  of- 
fensive to  others,  wound  their  tender  feelings  and  em- 
bitter their  spirits.  It  is  an  easy  and  obvious  m.eta- 
phor.  We  all  know  how  bitter  objects  affect  our  or- 
gans of  taste.  The  bitterness,  which  the  Apostle  in- 
tends here,  is  that  conduct  in  the  social  life,  which  af. 
fects,  in  a  similar  manner,  the  feelings  of  others,  it  is 
a  metaphor  which  the  scripture  often  uses  :  A  bitter 
affliction  is  a  very  painful,  grievous,  one.  To  be  ia 
bitterness  of  soul,  is  to  be  in  great  anguish.  Bitter 
TV'ords  are  words  which  deeply  distress  the  heart.  A 
foolish  son  is  a  bitterness  to  h.er  that  bare  him,  i.  e.  lie 
is  a  great  affliction  to  her.  We  read  of  those  whose 
mouths  are  full  of  cursing  and  bitterness^oi  severe 
and  reviling  language.  Husbands  are  directed  to  love 
their  wives,  and  not  be  bitter  against  them.  Bitterness 
is  here  opposed  to  a  smooth,  kind  and  obliging  car- 
riage toward  intimate  friends. 

Christians  are  to  put  away  all  such  bitterness.  Under 
this  metaphor  may  be  comprehended  a  roughness  of 


^92        Kindness^  Compassion,  £5'j.    [Serh.  XXXIK 

manners,  and  severity  of  temper— a  captious,  caviHing- 
humor — a  spirit  of  opposition  and  contradiction,  not 
only  in  great,  but  trivial  matters — an  assuming,  impe- 
rious behavior  toward  friends  and  companions — a 
disposition  to  crass  their  will,  and  to  criminate  at  a 
venture  every  thing  they  do,  v.  hether  right  or  wrong — 
a  proneness  to  upbraid  them  with  past  iailings,  and  re- 
proach them  for  innocent  infirmities — a  perpetuisl  jeal- 
ousy of  their  intentions,  and  passionate  complaints 
against  them  for  accidental  errors,  or  even  suspected 
offences.  Such  treatment  is  a  bitterness  to  those  who 
have  common  feelings,  especially  if  they  stand  in  the 
more  tender  and  delicate  relaiions  of  life  ;  yea,  in  thosfc 
relations,  coldness  and  indifference  are  more  painfully 
felt,  than  direct  and  positive  injuries  inordinary  cases. 
The  happiness  of  domestic  life  depends  on  mutual  af- 
fection and  confidence.  That  neglect  which  betrays 
the  want  of  regard,  embitters  the  connexion. 

But  perhaps  no  temper  is  more  inconsistent  with 
the  felicity  of  social  life,  than  what  is  commonly  call- 
ed pee'vishriess.  I'here  are  some  who  are  subject  to 
sudden  and  violent  gusts  of  passion,  in  which  they  say 
and  do  extravagant  things  ;  but  when  the  gust  has 
blown  itself  out,  it  is  followed  with  a  comfortable 
calm  ;  and  perhaps  the  clouds  which  had  been  lower- 
ing before,  are  now  wholly  dissipated.  So,  people, 
afflicted  with  epileptic  fits,  in  the  intervals  of  their  dis- 
order, enjoy  tolerable  health  :  But  peevishness  can 
never  be  easy.  It  is  a  restless  spirit,  irritable  at  trifles, 
and  discharging  its  impotent  spleen  on  every  object  in 
its  way.  Though  its  force  may,  in  general,  be  but 
languid,  yet  it  is  extremely  troublesome  and  vexa- 
tious, because  it  never  can  be  quiet  itself,  nor  suffer 
others  to  be  so.  Men  of  violent  passion,  like  a  mus- 
ket, are  silent  after  the  explosion.  But  the  peevish 
are  like  wild  fire,  which  keeps  up  a  silly  noise,  and 
emits  an  incessant  smoke,  with  little  other  effect,  than 


fSfiRM.  XXXII.    In  opposition  to  Bitterness  ^c.    395 

to  disturb  the  peace,  and  afflict  the  eyes  of  those  who 
are  near. 

2.  'I'he  Apostle  in  the  next  place,  mentions  ni^raili 
and  angci'y  as  passions  which  Christians  must  put 
away. 

These  two  words  in  our  language,  and  in  the  origin- 
al, are  of  much  the  same  import.  If  there  is  a  differ- 
ence, the  fornier  signifies  a  heat  of  temper  ;  the  latter 
signifies  this  heat  wrought  into  a  flame.  They  both 
together  express  the  passion  usually  called  anger,  in  all 
its  criminal  stages  and  degrees. 

Christians  should  acquire  such  an  habitual  command 
of  themselves,  as  not  to  suspect  evil  without  evidence, 
nor  be  easily  provoked  at  real  evil— not  to  fall  into 
sudden  passion  at  trivial  offences  ;  much  less,  on  mere 
Jealousy  and  surmise — not  to  be  angry  without  cause, 
nor  before  they  have  examined  the  cause,  and  found  it 
substantial — not  to  indulge  resentment  beyond  the  de- 
merit of  the  provocation,  nor  express  it  in  exasperat- 
ing language — not  to  render  evil  for  evil,  nor  take 
rash  measures  for  the  redress  of  their  wrongs — not  to 
brood  over  their  passion,  till  it  grows  into  rancor,  ob- 
structs the  exercise  of  benevolence,  and  diverts  the 
course  of  good  offices  which  are  due  to  mankind. 

Though  anger,  considered  simply  as  a  sense  of  feel- 
ing of  the  wrongs  done  us,  is  innocent  and  natural,  yet 
all  the  irregular  and  excessive  operations  of  it  are  sin- 
ful and  dangerous.  They  expose  us  to  numerous 
transgressions,  bring  on  us  new  temptations,  provoke 
fresh  injuries,  involve  us  in  unnecessary  perplexities, 
rob  us  of  our  peace  and  selfenjoyment  and  disturb  the 
security  of  all  around  us. 

3.  We  are  to  put  away  all  malice. 

This  is  a  degree  of  passion  beyond  simple  anger. 
It  is  a  fixed,  settled  hatred,  accompanied  with  a  dis- 
position to  revenge.     It  is  anger  resting  in  the  bosom, 
and  studying  to  do  mischief. 
Vol.  hi.  3g 


394        Kindness^  Compassion  ^c,    [S'erm.  XXXIl, 

The  Apostle  by  a  natural  gradation,  rises  from  the 
lower  to  the  higher  passions.  Bitterness  is  a  sever- 
ity and  acrimony  of  temper.  IVrath  is  this  severity 
put  in  motion.  Anger  is  this  motion  accelerated  into 
violence.  Malice  is  this  violence  operating  in  mis- 
chievous effects. 

Our  Apostle,  elsewhere,  with  malice  joins  envy  and 
hatred,  to  sigiiify  its  usual  operations.  "  We  were 
somccimes  disobedient,  serving  divers  lusts  and  pleas- 
ures, livmg  in  envy  and  malice,  hateful  aiid  hating^i 
one  another."  He  speaks  of  the  Heathens,  as  *'  filled 
with  all  unrighteousness,  wickedness,  covetousness^: 
maliciousness,  envy,  murder,  deceit  and  malignity." 

Malice  sometimes  originates  from  a  supposed  injury. 
In  its  first  stage  it  is  only  resentment ;  but  by  indul- 
gence it  grows  into  hatred  and  aversion  ;  and  from 
thence  it  ripens  into  malignity  and  revenge. 

Sometimes  it  takes  its  rise  from  covetousness  or  am- 
bition. The  man,  whose  heart  is  devoted  to  the  pur- 
suit of  wealth  or  honor,  is  displeased  with  all  who- 
seem  to  interfere  with  him.  He  is  jealous  of  their  de- 
signs— envies  their  success— views  them  as  his  ene- 
mies— entertains  the  worst  thoughts  of  them — gives- 
vent  to  his  feelings,  first  in  obscure  insinuations,  then 
in  bolder  reproaches — and  by  degrees  v\  orks  up  his 
mind  into  a  rhalignity  of  temper,  which  not  only  rejoices 
in  their  misfortune,  but  plots  their  ruin. 

Malice  is  a  temper  which  every  one  condemns  in  oth- 
ers, but  few  discern  in  themselves.  It  is  a  self  justify- 
ing  passion.  1  hey  in  whom  it  operates,  are  blinded 
by  its  influence.  They  call  it  by  an  innocent  name. 
They  excuse  it  on  the  foot  of  supposed  injuries,  or  thetl 
supposed  vileness  of  the  object,  and  their  own  superi-' 
or  merit  and  importance.  It  is  the  language  of  this 
passion,  *'  I  do  well  to  be  angry." 

To  secure  our  hearts  from  so  criminal  a  temper,  we 
must  guard  against  it  in  its  lower  stages,  'putting  a- 
way  all  bitterness  and  wrath. 


Si;Riif.  XXXir.]  In  opposition  to  Bitterness^  ^fi.  3.9S 

As  one  of  the  common  ways,  in  which  malice  vents 
itself  to  the  prejudice  of  mankind,  is  reviling  and  de- 
famatory language,  therefore,  the  Apostle, 

4.  Exhorts  Christians  to  put  away  from  tliem  all 
clamor  and  eml  speaking. 

By  clamor  he  intends  noisy,  complaining  and  con- 
tentious language,  in  opposition  to  that  which  is  soft, 
gentle  and  courteous. 

There  are  some,  who  are  clamorous  from  the  feroci/. 
ty  and  ruggedness  of  their  tempers  :  And  there  are 
others,  who  by  use  have  acquired  such  a  habit  of  clam- 
orousaess,  that  v/hether  they  are  in  anger,  or  only  in 
earnest,  their  language  is  much  the  same.  When  they 
give  orders  or  instructions,  it  is  in  a  manner,  which,  if 
it  has  any  affect,  operates  only  on  fear,  not  on  the  more 
ingenuous  principles.  If  any  thing  is  done  contrary  to 
.their  intention,  they  condemn  it  with  such  precipitancy 
and  noise,  that  no  excuse  can  be  made,  or  be  heard,  if 
it  is  made.  At  the  most  trivial  inadvertencies  they  ex- 
claim with  as  much  vehemence,  as  if  one  were  setting 
Sre  to  their  house.  Accidental  errors  are  imputed  to 
the  worst  intention,  and  the  offender  is  loaded  with  the 
vilest  epithets. 

Such  language  is  what  the  Apostle  calls  clamor'. 
This  is  unreasonable  in  any  ;  but  peculiarly  indecent  in 
Christians;  for  they  profess  a  religion,  which  exhibits 
for  their  imitation,  the  mildest  and  sweetest  examples, 
and  inculcates,  in  its  precepts,  moderation  and  gentle- 
ness, soft  answers  and  obliging  manners,  graceful  speech 
and  winning  address. 

But  what  the  gospel  rnore  especially  warns  Chris- 
tians to  avoid  is  e'vil  speaking. 

There  are  indeed  some  cases,  in  which  we  may  speak 
evil  of  others.  Public  and  notorious  crimes,  the  corr 
ruption  of  manners,  and  the  degeneracy  of  the  times, 
may  be  subjects  of  discourse  among  Christians  in  a 
way  of  lamentation,  and  for  mutual  warning  and  ex- 
eitement.     The  evil  which  we  know  of  another,  wg 


$Q6       Kindness  J  Compassion^    ^c,  [Serm.  XXXli^ 

may  mention  in  a  way  of  caution  to  a  stranger,  who, 
for  want  of  information,  might  he  ensnared.  If  we 
are  called  to  bear  testimony  against  a  criminal  before 
lawful  authority,  we  are  bound  to  speak  without  reserve^ 
what  we  know  relative  to  the  matter  in  question. 

The  frequent  cautions  in  scripture  against  evil  speak- 
ing, respect  not  cases  of  this  nature  ;  much  less  do 
they  forbid  us  to  speak  to  the  offender  himself,  in  a  way 
of  friendly  admonition  and  rebuke.  It  is  the  com- 
mand of  our  divine  Lord,  *'  If  thy  brother  trespass  a- 
gainst  thee,  go  and  tell  him  his  fault  betwixt  him  and 
thee.     If  he  hear  thee,  thou  hast  gained  thy  brother." 

But  we  should  always  remember,  that  to  speak  evil 
of  another  is  a  nice  and  delicate  matter.  That  you  may 
not  in  this  offend,  be  pleased  to  observe  the  following 
rules  : 

Never  believe,  much  less  propagate  an  ill  report  of 
your  neighbor,  without  good  evidence  of  its  truth. 
Never  listen  to  an  infamous  story  handed  to  you  by  a 
man,  who  is  a  known  enemy  of  the  person  defamed,  or 
who  is  himself  infamous  for  defaming  his  neigbors,  or 
who  is  wont  to  sow  discord  among  brethren  and  excite 
disturbances  in  socie.ty.  Never  utter  the  evil  which 
yoH  know  or  suspect  of  another,  till  you  have  taken  an 
opportunity  to  expostulate  with  him.  Never  speak 
evil  of  another  while  you  are  under  the  operation  of  en- 
vy and  malevolence,  but  wait  till  your  spirits  are  cooled 
down,  that  you  may  better  judge,  whether  to  utter  or 
suppress  the  matter.  Never  express  the  evil  which 
you  would  say  of  your  neighbor,  in  terms  too  strong,  or 
in  language  which  would  convey  an  exaggerated  idea 
of  his  conduct.  Never  throw  out  against  a  man  brok- 
en hints  and  dark  innuendoes,  which  would  leave  the 
hearers  to  suspect  any  thing  and  every  thing  that  ill  na- 
ture can  suggest.  Never  speak  evil  of  your  neighbor 
to  his  known  enemy,  who  wishes  for  an  occasion  of 
slander  ;  for  he  wiii  certainly  paint  the  image  anew, 
and  touch  it  off  with  bolder  colors.     In  short  j  never 


Serm.  XXXIL]    In  opposition  to  Bitterness,  ^c.  S9T 

speak  evil  of  a  man,  when  your  speaking  may  proba- 
bly do  much  hurt,  but  cannot  possibly  do  any  good. 

These  are  reasonable  rules  :  By  a  strict  adherence 
to  them  much  evil  speaking  would  be  prevented. 

II.  I  proceed  to  observe,  in  the  second  place,  the 
Apostle  exhorts  Christians  to  "  be  kind  one  to  another, 
tenderhearted,  forgiving  one  another." 

1.  Christians  are  to  be  kind  one  to  another. 

The  word  signifies  such  kindness  as  renders  us  use- 
ful. 

Kindness  will  not  always  gratify,  but  sometimes  cross 
the  vviishes  of  others.  To  gratify  men's  vicious  incli- 
nations is  not  kindness,  but  inhumanity — not  goodness, 
but  injury. 

Kindness  wishes  well  to  all  men,  prays  for  their  hap- 
piness and  studies  within  its  sphere,  to  prom.ote  their 
interest.  It  is  forward  to  relieve  distress.  It  will  in- 
terpose to  vindicate  an  injured  character.  It  will  warn 
the  heedless  of  their  danger.  It  will  reprove  vice,  and 
lend  its  aid  to  promote  knowledge  and  virtue.  In  a 
word,  it  will  do  good,  as  opportunities  occur,  occasions 
require,  and  abilities  permit. 

2.  Christians  should  be  tenderhearted ;  or,  as  the 
parallel  expression  is,  in  the  epistle  to  the  Colossians, 
they  should  put  on  bowels  oj  mercies.  They  should 
not  be  indifferent  to  the  dangers,  and  unfeeling  to  the 
afflictions  of  their  fellow  men,  especially  of  their  lei- 
low  Christians  ;  but,  when  an  interestisig  sensibility, 
weep  V.  ith  them  that  \veep  ;  burn  for  them  who  are  of- 
fended ;  have  compassion  on  them  who  are  in  trouble  ; 
remc-niber  those  ^v^ho  are  in  bonds,  as  bound  with  them, 
and  those  who  suffer  adversity,  as  being  themselves  al- 
so in  the  body. 

They  should  not,  however,  be  guided  by  a  bliiid,  in- 
stinctive pity  ;  but  by  an  habitual  goodness  of  iieart, 
cultivated  with  reason,  improved  by  religion  and  operat- 
ing with  discretion.  They  should  make  a  distinction 
iof  objects  ;  and  while  they   commiserate  all   who  ap« 


$98     .Kindness,  Compassion,  ^c.     [Serm.  XXXIL 

pear  to  be  in  affliction,  they  should  regard  among  them 
the  difference  of  characters  and  circumstances,  giving  a 
precedence  to  the  most  necessitous,  the  most  friendless, 
and  the  most  virtuous  ;  and  should  exercise  their  char- 
ity ill  ways  consistent  with  other  obligations  and  the 
general  good.     The  Appostle  adds, 

3.  That  we  are  to  forghe  one  another. 

In  this  imperfect  state,  offences  will  come.  If  there- 
fore we  hope  to  live  comfortably  in  society,  we  must 
carry  with  us  a  peaceable  and  forgiving  spirit. 

Forgiveness  does  not  oblige  us  tamely  to  submit  to 
every  insult,  and  silently  to  bear  every  injury.  There 
are  wrongs  so  gross  and  oppressive,  that  justice  to  our- 
selves demands  redress.  And  there  are  some  insolent 
offenders,  whom  nothing  but  the  terror  of  human  pun- 
ishment will  restrain.  When,  and  h:)w  far  we  may  ap- 
ply to  the  laws  of  society  for  the  redress  af,  or  for  pro- 
tection against  personal  injuries,  wisdom  is  profitable 
to  direct. 

But  under  the  influence  of  that  forgiving  spirit,  which 
the  gospel  inculcates,  we  shall,  on  our  part,  be  careful 
to  injure  no  man  ;  and  if  through  inadvertence,  pas- 
sion or  temptation,  we  have  done  a  wrong,  we  shall, 
on  reflection,  be  willing  to  repair  it.  To  those  who 
have  injured  us  we  shall  maintain  good  will  and  exer- 
cise forbearance,  as  far  as  our  own  and  the  common 
safety  will  allow.  We  shall  be  grieved  for  their  guilt, 
as  well  as  our  own  loss  ;  and  vvish  their  repentance, 
rather  than  their  punishment.  If  there  is  hope  of  re- 
claiming them,  we  shall  treat  them  with  mildness,  rath- 
er than  severity,  thinking  it  better  to  win  them  with 
goodness,  than  subdue  them  with  power.  We  shall 
make  some  allowance  for  their  mistakes  and  tempta- 
tions, and  give  some  weight  to  excuses  in  their  behalf, 
not  suspecting  the  worst  but  hoping  all  things.  Prov- 
idential disabilities  will  successfully  plead  for  our  for- 
bearance ;  and  propositions  of  adjustment  will  be  heard 
with  candor.    A  credible  repentance  will  reinstate  thenx 


Serm.  XXXII.]  In  opposition  to  Bitterness,  &?c.   ^W 

in  our  favor  and  esteem  ;  and  though  they  continue  im- 
placable, they  will  have  a  share  in  our  benevolence  and 
prayers. 

III.  We  are,  in  the  last  place,  to  apply  the  argu- 
ment, by  which  the  Apostle  urges  us  to  this  kind  and 
forgiving  carriage.  *'  God  for  Christ's  sake  hath  for- 
given vou. 

Remember,  Christians,  what  ye  once  were— sinners 
— enemies  to  God  by  wicked  works — under  his  holy 
displeasure,  and  exposed  to  everlasting  death.  Think 
how  }'€  were  brought  out  of  this  deplorable  state — not 
by  your  own  works,  but  by  the  forgiving  mercy  of 
God.  '*  It  is  God  who  hath  forgiven  you."  Tliough 
your  repentance  was  the  condition  on  which  pardon  was 
vouchsafed  to  you  ;  yet,  consider,  this  pardon  ^\■as 
granted,  not  on  the  ground  of  any  intrinsic  obligatory 
worth  in  your  repentance,  but  on  the  ground  of  Christ's 
mediation,  who  voluntarily  suffered  for  your  sins,  offer- 
ing himself  a  sacrifice  to  God  for  a  sweetsmelling  sav- 
or.    "  God  for  Chrisfs  sake  hath  forgiven  you." 

This  wonderful  instance  of  divine  mercy  is  perti- 
nently urged  on  Christians  as  a  motive  to  mutual  for- 
giveness. God  abundantly  pardons  :  Even  where  sin 
abounds,  his  grace  much  more  abounds.  He  propo-^ 
ses  forgiveness  to  all  sinners  without  distinction,  and 
on  the  same  gracious  terms.  He  forgives  great  sins 
as  well  as  small,  and  repeated  transgressions  as  freely 
as  the  first.  He  renews  the  tenders  of  his  mercy  after 
multiplied  rejections,  and  waits  to  be  gracious.  He 
forgives  without  compensation  for  injuries  done  him  : 
He  requires  only  that  humiliation  and  penitence  of  soul, 
which  are  necessary  preparatives  for  this  gracious  par- 
don. He  forgives  though  he  needs  nothing  from  us, 
and  our  righteousness  cannot  be  gain  to  him.  He 
makes  the  first  advances  to  a  reconciliation.  He  calls 
us  to  repentance,  and  even  strives  with  us,  that  we  may 
be  persuaded  to  turn  and  live.  He  has  redeemed  us  at 
a  great  price,  even  by  the  blood  of  his  own  Son,  whom 


400       Kindness  Compassion y  ^c.    [Serm.  XXXlf* 

lie  hath  set  fourth  to  be  a  propitiation,  that  he  might 
be  just  and  the  justifier  of  them  who  believe. 

Let  this  example  of  divine  mercy  persuade  us  to 
put  away  all  bitterness,  anger,  malice  and  evilspeak- 
ing,  and  to  be  kind,  tenderhearted,  forgiving  one  anotliu 
er. 

After  our  Lord  has  forgiven  us  a  debt  of  ten  thou- 
sand talents,  shall  we  thnik  it  much  to  remit  to  a  fel- 
low servant  a  debt  of  a  few  pence  ?  If  we  have  receiv- 
ed the  pardon  of  all  our  past  sins,  and  hope  through 
grace  to  obtain  the  remission  of  our  future  ones,  shall 
we  be  rigorous  and  implacable  to  our  fellow  sinners  ? 
Let  us  remember,  that  an  unmerciful,  unforgiving  tem- 
per is  an  evidence  that  we  never  have  really  repented  of 
our  sins,  and  that  consequently  we  still  lie  under  the 
guilt  of  them  all.  He  who  shews  no  mercy,  shall  have 
judgment  without  mercy.  He  who  forgives  not  an 
offending  brother,  will  not  be  forgiven  of  his  heavenly 
Father. 

*'  Put  on  therefore,  as  the  elect  of  God,  bowels  of 
mercies,  kindness,  humbleness  of  mind,  meekness, 
longsuffering,  forbearing  one  another,  and  forgiving 
one  another,  if  any  man  have  a  complaint  against  any  ; 
even  as  Christ  forgave  you,  so  also  do  ye.  And  above 
all  these  things,  put  on  charity,  which  is  the  bond  of 
perfectness  ;  and  let  the  peace  of  God  rule  in  your 
hearts,  to  u^hich  also  ve  arc  called  in  one  body." 


I 


SERMON  XXXIIL 


Imitation  of  the  Loije  of  God» 


EPHESIANS  V.  1,  2. 

Be  ye  therefore  follotoers  of  God  as  dear  children,  and  walk  in  love  / 
as  Christ  also  hath  loved  ua,  and  given  himself  for  us  an  offering 
and  a  sacrifice  unto  God  for  a  sweetsmelling  savor. 

IN  the  preceding  verses  the  Apostle  inculcates, 
on  his  Ephesian  converts,  several  virtues  and  duties,  as 
being  the  genuine  fruits  of  the  new  creature  ;  and 
then,  in  our  text,  he  sums  them  all  up  in  this  general 
direction,  "  Be  ye  followers,"  or  imitators,  **  of  God 
as  dear  children."  The  imitation  of  God  comprises 
all  the  virtues  before  enumerated  and  enjoined,  as  truth, 
justice,  purity,  goodness,  and  mercy  ;  for  these  are  par- 
ticular branches  of  the  divine  character.  Among  these 
the  Apostle  selects  one  most  eminent  and  glorious  part 
of  God's  character,  which  he  distinctly  recommends 
to  imitation — "  Walk  in  love."  And  he  subjoins  an 
argument  which  ought  to  have  peculiar  weight  with 
Christians. — "  Walk  in  love,  as  Christ  hath  loved  us 
and  given  himself  for  us." 

The  exhortation  and  the  Argument,  we  will  consid- 
er distinctly. 
Vol.  III.         S  D 


402  Imitation  of  the  Loiie  of  God.  [Serm.  XXXIIL 

I.  We  will  consider  the  Exhortation.  **  Be  ye  fol- 
lowers of  God,  and  walk  in  love.'' 

The  goodness  of  God  is  the  glory  of  his  moral  char, 
acter.  When  Mcses  prayed,  "Lord,  shew  me  thy 
glory  ;  this  was  the  divine  answer,  "  I  will  make  ail 
my  goodness  pass  before  thee." 

Language  aiibrds  not  stronger  terms,  or  higher  ex- 
pressions, than  those  in  which  revelation  describes  the 
goodness  of  God.  "  He  is  good  to-  all,  and  his  ten- 
cler  mercies  are  over  all  his  works." — ''He  daily  loadeth 
lis  with  benefits,  and  we  know  not  the  number  thereof; 
if  we  would  count  them,  they  are  more  than  the  sand." 
His  goodness  is  constant  ;  "  it  endureth  forever ;  it 
fainteth  not,  neither  is  weary."  It  is  exercised  toward 
the  most  unworthy  creatures,  in  the  m.ost  disinterested 
manner,  without  hope  of  a  recompense.  Compared 
with  him,  the  most  bountiful  among  the  sons  of  men, 
r.re  evil  r  Even  parental  goodness  sinks  and  is  lost  in 
the  comparison. 

Many  wonderful  instances  of  God's  love  to  men  the 
scripture  adduces,  to  raise  our  admiration  and  gratitude. 
But  the  most  wonderful  of  all — that  uhich  awakens 
the  loudest  songs  of  angels,  and  should  excite  the  live- 
liest praises  of  men,  is  the  gift  of  his  Son  for  the  re- 
demption of  our  guilty  race.  "  In  this,"  says  St, 
John,  "  Vv'as  manifested  the  loi)e  of  God  toward  us.  be- 
cause he  sent  his  only  begotten  Son  into  the  world,  that 
we  mi2:ht  live  throiiQ;h  him.'' — "  Herein  is  lo've.'''*  In 
this  word  is  comprehended  the  whole  divine  character, 
*'  We  have  known  the  lo~oe  that  God  hath  to  us.  God 
is  lo'oe.  And  he  that  dwcllcth  in  love  dwelleth  in  God, 
and  God  in  him." 

From  this  divine  example  the  scripture  infers  our 
obligation  to  love  our  fellow  men.  "  Let  us  love  one 
another,  for  love  is  of  God  ;  and  every  one  thatloveth 
is  born  of  God.  He  that  loveth  not,  knoweth  not  God, 
for  God  is  love.    God  gave  his  only  begotten  Son,  that 


* 


Serm  .  XXXIII.]  Imitation  of  the  Lo'Qe  of  God.    403 

xve  might  live  through  him  :    If  he  so  loved  us,   ue 
ought  to  love  one  another." 

Love  is  the  highest  and  noblest  virtue  in  the  Chi-is- 
tian  system.  To  be  merciful  as  God  is  meiciful,  is  to 
be  perfect  as  he  is  perfect.  Charity  is  the  bond  of 
perfectness.  Christians  are  therefore  required,  "  above 
all  thhigs  to  put  on  charity" — "  above  all  things  to 
have  fervent  charity  among  ihemselves."  This  is  cal- 
led "  the  end  of  the  commandment" — "  the  fulfiiiing 
of  the  law" — "  the  sum  of  the  law  and  the  prophets." 
Faith,  hope  and  charity  are  all  great  ;  but  the  greatest 
of  these  is  charity.  In  the  gospel  climax  of  virtues, 
you  see  brotherly  kindness  and  charity  standing  at  the 
top.  These  complete  the  order  of  graces,  and  finish 
the  character  of  the  Christian.  The  grand  decision  of 
characters,  at  the  last  day,  will  be  made  by  a  particular 
inquiry  into  the  exercises  of  this  virtue.  He  who  has 
this,  the  greatest  of  all  virtues,  has  the  otiier  ;  and 
without  this  all  pretensions  to  religion  are  vain.  For 
this  reason,  when  the  Apostle  exhorts  us  to  be  follow- 
ers of  God,  he  particularly  reminds  us,  that  we  must 
walk  in  love.     We  proceed, 

II.  To  consider  the  Argument,  by  which  tlie  Apos- 
tle presses  his  exhortation.  "  Walk  in  love,  as  Christ 
also  loved  us,  and  gave  himself  for  us  an  cfTering  and  a 
sacrifice  to  God  for  a  sweetsnielling savor." 

The  sufferings  of  Christ  for  the  sin  of  the  world 
were  typified  and  anticipated  in  the  sacrifices  and  of- 
ferinsfs  instituted  under  the  Moiaic  hr>v.  Hence  the 
language  of  that  dispensation  is  adopted  in  the  gospel  ; 
and  the  death  of  Christ  is  called  "  a  sacrifice  and  an 
offering  to  God." 

"  Christ  Wiis  sacrificed y^jr  «^."  He  suffered  death 
on  the  cross  in  our  behalf  and  for  our  sakes,  that  we 
through  his  blood  might  obtain  everlasting  salvation. 
This  is  the  uniform  language  of  the  gospel.  "He  who 
knew  no  sin,  was  made  sin  for  us,  that  we  might  be 
p^ade  the  righteousness  of  God  in  him."- — **  He  once 


404  Imitation  of  the  Love  of  GocL  [Serm.  XXXIIL 

suffered  for  sins,  the  just  for  the  unjust,  that  he  might 
bring  us  to  God.'' — "  He  bare  our  sins  in  his  own 
body  on  the  tree,  that  we,  being  dead  to  sin,  should 
live  unto  righteousness." — "  He  gave  himself  a  ran- 
som for  us;  and  we  have  redemption  through  his 
blood. 

"The  wages  of  sin  is  death."  This  is  the  just 
demerit  of,  and  the  legal  sentence  against  the  trans- 
gression of  man.  The  wisdom  of  God  has  seen  fit  to 
t>rdain,  that  without  the  shedding  of  blood  there  should 
be  no  remission  of  sin.  The  great  ends  of  God's 
moral  government  required,  that  there  should  be  some 
solemn  display  of  his  just  and  holy  wrath  against  the 
disobedience  and  rebellion  of  his  siibjects.  To  have 
executed  deserved  punishment  on  the  offenders  them- 
selves would  have  been  for  ever  inconsistent  with  their 
admission  to  pardon  and  favor.  Therefore,  that  they 
might  be  forgiven  in  a  way  agreeable  to  the  great  and 
benevolent  design  of  God's  government,  he  was  pleas- 
ed to  appoint  and  accept  an  atonement  for  their  guilt. 
*f  He  set  forth  his  Son  to  be  a  propitiation,  that  he 
might  be  just,  and  the  justifier  of  them  that  believe." 

"  Christ  game  himself  for  us."  He,  freely  and  of 
his  own  choice,  submitted  to  all  the  pains  and  indigni- 
ties, which  attended  a  death  on  the  cross  ;  and  he  bare 
them  all  with  resignation  and  patience,  that  thus  he 
might  save  us  from  the  wrath  to  come. 

Here  was  a  full  display  of  his  love.  The  Apostle 
says,  *'  He  Icoed  us  and^^^<?  himself  for  us." 

He  who  is  the  Son  of  God,  the  brightness  of  his 
glory — He  by  whom  all  worlds  were  made,  and  who 
upholdedi  all  things  by  the  word  of  his  power,  He  gave 
-—What  did  he  give  ?  Not  one  of  his  creatures — not 
an  angel — not  a  world — but,  what  is  more  than  all 
worlds,  he  gave  HIMSELF for  z/5,  an  inferior  or- 
der of  intelligences — sinners,  rebels  under  sentence  of 
condemnation. 


Serm.  XXXIII.]  Imitation  of  the  Lo'tie  of  God.  405 

He  gave  himself,  not  merely  to  become  a  man,  and 
dwell  on  earth — not  merely  to  be  our  pattern,  teacher 
and  guide  ;  but  to  die  in  our  stead,  and  to  suffer  a 
kind  of  death  peculiarly  painful  and  ignominious.  He 
gave  himself  for  us,  not  in  hope  of  a  recompense  from 
us,  but  in  his  selfmoving  goodness— in  his  disinterest- 
ed benevolence  toward  us. 

*'  The  offering  of  Christ  was  a  siveetsmeliing  sa'Dor.'* 
It  was  pleasing  and  acceptable  to  God,  and,  through 
his  appointment  became  efficacious  to  obtain  pardon 
and  ,2;race  for  men.  The  sacrifices  offered  to  God,  ac- 
cording to  his  institution,  under  the  Patriarchal  and 
Mosaic  dispensations,  are  called  "  a  sweet  savor  to 
him  ;"  and  he  is  said  to  "  smell  a  sweet  savor  in 
them."  The  Apostle  uses  the  same  phrases  to  express 
God's  acceptance  of  Christ's  sacrifice,  and  its  virtue  to 
take  away  human  guilt.  God's  law  is  magnified,  his 
character  is  honored,  and  his  justice  is  satisfied  with 
the  work  which  Jesus,  as  our  Redeemer,  has  accom- 
plished. And  penitent  sinners,  now  humbly  applying 
to  the  mercy  of  God  and  relying  on  the  atonement  of 
the  Saviour,  will  be  admitted  to  favor  as  freely  and 
completely  as  if  they  had  never  offended.  As  Christ, 
who  knew  no  sin,  has  been  made  a  sinoffering  for  us, 
so  we  are  by  faith  made  the  righteousness  of  God  in 
him.  According  to  the  terms  of  the  new  covenant, 
believers  receive  through  Jesus  Christ  abundance  of 
grace  and  of  the  gift  of  righteousness — they  are  abund- 
antly pardoned — -their  sins  are  extinguished  as  a  cloud, 
and  remembered  no  more.  They  receive  life,  and  re- 
ceive it  more  abundantly,  than  it  was  promised  by  the 
covenant  of  innocence.  The  righteousness  of  Christ 
has  procured  for  them  immortality  far  more  glorious 
than  Adam,  in  virtue  of  his  own  most  perfect  obedi- 
ence, could  have  claimed. 

This  example  of  Christ's  love  to  us  is  an  argument 
of  great  force,  why  we  should  love  one  another.  '*  Be 
ye  followers  pi  God  as  dear  children,  and  walk  in  love. 


A06  Imitation  of  the  Lonie  of  God,  [Serm.  XXXIII. 

as  Christ  loved  us."  As  ye  are  children  of  one  com- 
mon parent,  \\  ho  has  expressed  for  you  a  most  affec- 
tionate regard,  see  that  you  imitate  his  goodness  in 
your  regards  for  one  another.  If  you  are  God's  child- 
ren, then  you  all  stand  in  the  relation  of  brethren. 
Express  your  gratitude  to  God  for  his  parental  good- 
ness to  you,  by  walking  in  love  toward  all  his  house- 
hold. Dare  not  to  indulge  in  your  hearts  hatred  and 
enmity  to  those  who  are  the  objects  of  his  love.  Dare 
not  to  entertain  malevolent  dispositions  toward  any  of 
the  human  race.  Where  will  you  find  the  man  so  un- 
worthy of  your  love,  as  you  are  of  the  love  of  God  ? 
Since  you  experience  that  divine  compassion,  to  which 
you  can  pretend  no  claim,  think  none  of  your  fellow 
sinners  too  low,  or  too  criminal  to  share  in  yours. 

As  God  is  an  invisible  being,  whose  benefits  we  ex- 
perience, but  behold  not  the  benefactor  ;  therefore,  by 
a  natural  transition,  the  Apostle  calls  our  attention  to 
Jesus  Christ,  in  whom  the  divine  goodness  and  love  are 
made  conspicuous  to  sense,  as  well  as  credible  to  faith. 
Christ,  who  is  the  image  of  die  invisible  God,  has  man- 
ifested himself  in  human  flesh,  and  rendered  the  divine 
character  fimiliar  to  human  apprehension.  That  there- 
fore we  ma}^  imitate  the  love  of  the  invisible  God,  let 
us  look  on  his  visible  image  in  the  person  of  the  won- 
derful Saviour  and  behold  and  admire  his  goodness,  dis- 
pla\  ed  in  the  example  of  his  divine  Son  dwelling  a- 
mong  men.  *'  Be  yc  followers  of  God — as  Christ  hath 
loved  us." 

He  gave  himself,  not  only  to  become  a  man  compass- 
ed with  our  infirmities,  but  also  to  become  a  victim 
bleeding  for  our  iniquities.  Let  us  put  on  Christ-— 
assume  his  character,  especially  his  benevolence,  meek- 
ness and  love.  Vain  are  our  pretensions  to  the  char- 
acter of  Christians,  if  we  have  not  the  mind  which  was 
in  Jesiis,  and  if  we  walk  not  as  he  walked. 

Let  us  cooperate  with  the  design  of  his  death,  in 
our  zealous  endeavors  to  advance  the  glory  of  his 


SsRM.  XXXIII.]  Imitation  of  the  Lo^ce  of  God.   40^ 

church,  and  the  virtue  and  happiness  of  our  fellow 
men. 

Let  us  ccndescend,  in  matters  of  indiiTerence  and 
doubtful  disputation,  to  our  honest  and  wellmearii.g 
brethren  ;  and  if  there  are  any  whom  we  esteem  m  eak, 
let  us  more  cheerfully  bear  their  burd'cns. 

Let  us  forgive  those  who  injure  us,  when  they  give 
us  tokens  of  their  repentance;  and  let  us  entertain  un- 
feigned benevolence  to  all  men,  even  to  the  most  un- 
relenting and  implicable  enemies. 

In  our  common  behavior  and  daily  conversation, 
let  us  not  be  assuming,  but  humble — not  supercilious 
and  disdainful,  but  meek  and  courteous. 

Let  us  contribute  to  the  happiness  of  those  around 
us,  by  reclaiming  the  vicious,  warning  the  careless,  in- 
structing the  ignorant,  encouraging  the  virtuous,  re- 
lieving the  necessitous  and  comforting  the  sorrowful. 
This  is  an  imitation  of  Christ's  love,  and  an  evidence 
of  our  relation  to  him. 

It  is  observable,  that,  in  tlic  gospel,  no  argument  is 
so  frequently  urged,  as  the  example  of  Christ,  to  per» 
suade  us  to  mutual  love,  because  none  is  so  w'ell  adapt- 
ed to  influence  the  mind  of  a  Christian.  And  it  is  also 
"worthy  of  remark,  that  God's  approbation  of  Christian 
charity  is  expressed  in  the  same  terms>  as  his  accept- 
ance of  the  sacrifice  of  Christ  ;  for  charity  to  our  fel- 
low Christians  flowing  from  a  sense  of  Christ's  dying 
love,  is  a  virtue  of  distinguished  excellence.  As  the 
death  of  Christ  is  called  "  a  sacrifice  fcr  a  sweetsmell- 
ing  savor,"  so  Christian  charity  is  called  "  an  odor  of 
a  sweet  smell,  a  sacrifice  acceptable,  well  pleasing  to 
God." — When  we  do  good  and  communicate,  ue  of- 
fer "  a  sacrifice  with  which  God  is  well  pleased." 

Let  it  be  our  care  to  follow  Christ  in  his  goodness 
and  love,  and  to  learn  of  him  humility,  condescension, 
mercy  and  forgiveness.  Thus  it  will  appear,  that  we 
are  his  disciples. 


i(SS  tmitatton  of  the  Lo^e  of  God.  [Serm.  XXXIlt 

Religion  is  a  plain  and  obvious  thing.  It  is  an  imi-i 
tation  of  the  moral  character  of  God,  brought  down  to 
human  view,  and  familiarized  to  human  apprehension 
in  the  life  of  Jesus  Christ. 

Whenever  you  feel  a  doubt  concerning  the  nature 
of  religion,  take  your  Bible,  and  see  what  is  the  char- 
acter of  God — what  is  the  temper,  which  appeared  in 
Christ — what  is  the  life,  which  he  lived  in  the  flesh  ; 
and  soon  your  doubt  will  be  resolved.  Those  opin- 
ions and  usages,  which  have  no  influence  to  promote, 
or  prevent  our  conformity  to  the  life  of  Christ,  cannot 
be  in  any  respect  very  useful,  or  very  dangerous. 

\\  e  sec,  farther,   that  the  sacrifice  of  Christ  is  of 
great  use,  not  only  as  an  atonement  for  guilt,  but  also 
as  an  example  of  love.     Accordingly  the  gospel  im- 
proves it,  as  well  to  inspire  us  with  friendly  and  be- 
nevolent dispositions  toward  one  another,  as  to  encour- 
age our  faith  and  hope  in  God's  mercy.     We  are  too 
ajt  to  consider  Christ's  death  in  that  single  view,  as 
opening  a  way  for  the  exercise  of  God's  mercy  to  us  : 
But  the  gospel,  besides  this,  represents  it  as  intended 
to  open  our  hearts  to  the  exercLscs  and  feelings  of  mer- 
cy to  one  another.     It  improves  it  as  an  argument  to 
persuade  us,  not  only  to  repent  of  our  own  sins,  and 
apply  to  God's  forgiving  love  ;  but  also  to  forgive  one 
another,  as  God  for  Christ's  sake  forgiveth  us.     And 
u'ltil  we  feel  on  our  hearts  this  effect  of  the  Redeemer's- 
death,   we  are  not  interested  in  the  heavenly  blessings 
procured  by  its  merit.     "If,  therefore,  there  be  any 
consolation  in  Christ,  any  comfort  of  love,  any  fellow- 
ship of  the  Spirit,  any  bowels  and  mercies  ;  be  ye  like- 
minded,  having  the  same  love,  being  of  one  accord, 
and  of  one  mind.     Let  nothing  be  done  through  strife 
and  vain  glory  ;   but,  in  lowliness  of  mind,  let  each  es- 
teem others  better  than  himself.     Look  not  every  man 
on  his  own  things,  but  every  man  also  on  the  things  of 
others  ;  and  let  that  mind  be  in  you,  which  was  also 
in  Christ  Jesus." 


SERMON    XXXIV. 


Against  Impurity ,  A'uarice  and  Foolish  Jesting, 


EPHESIANS  V.    3,  4,  5,  6. 

jBiit  fornication  and  all  uncleanness^  or  coz>efotisness,  let  it  not  be 
once  named  among  you,  as  becometh  saints  ;  neither  JilthineaSf 
nor  yholisli  talking-,  iwr  jesting^  ivhich  are  not  convenient  ;  but 
rather  giving  of  thanks.  For  this  ye  know,  that  no  ivhoremon' 
ger  nor  unclean  fierson,  nor  covetous  jnaii,  %vho  is  an  idolater., 
/■.at h  any  inheritance  in  the  kingdom  of  Christ  and  of  God.  Let' 
no  man  deceive  you  'xith  vain  %vordr,f'jr  because  of  these  things 
cometh  the  vjvath  of  God  07i  the  children  of  disobedience. 

Our  Apostle  is  still  describing  the  Christian 
life,  inculcating  the  virtues  which  belong  to  it,  and  dis- 
suading from  the  vices  which  oppose  it. 

The  preceding  verses,  in  this  and  part  of  the  former 
chapter,  state  the  Christian  temper,  as  it  respects  our 
fellow  men.  The  words  now  read  inculcate  Christian 
sobriety  ;  and  warn  t.  ose  who  are  called  saints  against 
imitating  heathens  and  sinners  in  iincleanness,  covet- 
ousness  and  foolish  jesting, 

I  shall,  first,  distinctly  consider  the  several  sins 
which  the  Apostle  here  mentions.  And,  then,  I  shall 
open  and  apply  the  argument  subjoined. 

First  :  We  will  consider  the  several  vices  here  men- 
tioned. "  Fornication  and  li11  uncleanness,  and  covet- 
VpL.  III.  3  E 


410    Against  Impurity,  Avarice    [Serm.  XXXIV. 

oiisness,   let   them  not  be  once  named  among  you, 
neither  filthiness,  nor  foolish  talking  and  jesting." 

Let  them  not  be  once  namedm  a  way  of  approbation 
or  extenuation.  Let  them  not  be  subjects  of  conver- 
sation in  such  a  manner  as  to  encourage  you  in  them,  or 
inflame  the  criminal  passions  in  others.  Let  them  not 
appear  among  you,  so  as  to  give  occasion  for  you  to 
lament  them,  or  for  heathens  to  reproach  you  for  them. 

I,  The  first  sin  here  mentioned  is  impurity. 

Let  not  fornication  or  uncleanness  be  named  among 
you. 

The  wovd/orfiication  is  sometimes  used  in  scripture 
to  comprehend  the  grosser  kinds  of  uncleanness,  as  in- 
cest, adultery  and  prostitution  ;  but  in  common  speech 
it  is  usually  appropriated  to  intimacy  between  unmar- 
ried persons,  who  are  not  within  the  forbidden  degrees 
of  consanguinity.  In  this  limited  sense  we  also  find 
it  used  in  the  sacred  writings. 

To  secure  the  proper  nature  and  education  of  child- 
ren, and  to  prevent  confusion  in  private  families,  and 
in  more  public  societies,  God  has  instituted  marriage, 
and  ordained,  that  a  man  shall  leave  his  father  and  his 
mother,  and  shall  cleave  to  his  wifef.  That  fornication 
may  be  avoided,  it  is  required,  that  every  man  should 
have  his'  own  wife,  and  every  woman  her  own  husband. 
And  this  relation,  where  it  subsists,  ought  to  be  pub- 
licly known.  Private  contracts,  generally  admitted 
as  marriage,  would  expose  the  contracting  parties  to 
dangerous  frauds  and  impositions,  the  helpless  offspring 
to  fatal  neglect,  and  society  to  endless  conftision  and 
disorder.  Though  God  has  not  instituted  any  partic- 
ular ceremony,  by  which  marriage  shall  be  solemnized, 
but  has  left  it  with  every  people  to  adopt  such  forms  as 
they  please  ;  yet,  that  it  should  be  forma^  and  public, 
the  scripture  every  where  supposes,  reason  itself  dic- 
tates, and  the  custom  of  all  nations  confirms. 

It  will  not  be  pretended,  that  carnal  intimacy  be- 
tween persons,  who  have  deliberately  agreed  on  mar- 


Serm.  XXXIV.]      and  Foolish  Jesting,  411 

riage,  is  equally  criminal  with  common  prostitution  ; 
but  that  is  really  criminal  in  the  sight  of  heaven,  no 
man  can  doubt,  when  he  considers  what  consequences 
would  ensue  from  such  a  practice  generally  prevailing. 
Prostitutions,  under  pretext  of  private  contracts,  would 
plead  excuse  ;  honest  persons  would  be  ensnared  by 
those  who  were  under  previous  engagements  ;  infants, 
from  the  circumstances  of  their  birth,  would  often  per- 
ish through  neglect  ;  a  great  part  of  the  youth  would 
grow  up  in  ignorance  and  idleness ;  families  would 
be  subject  to  dissolution  without  remedy  from  law  ; 
and  the  depravity  and  confusion  of  families  would 
spread  through  larger  societies. 

If  the  acts  of  uncleanness  are  criminal,  so  also  are  all 
impure  thoughts  and  desires ;  for  these  proceed  from  a 
corrupt  heart,  and  lead  to  the  external  acts.  David  prays 
not  only  that  he  may  be  kept  from  presumptuous  sins  ; 
but  that  a  clean  heart  may  be  created  in  him.  The 
thouarht  of  foolishness  is  sin.  He  who  deviseth  to  do 
evil  is  called  a  mischievous  person.  He  who  looketli 
on  woman  to  lust  after  her,  committeth  adultery  in  his 
heart. 

Under  the  name  of  uncleanness  the  gospel  forbids 
filthy  communication,  which  indicates  a  vicious  dispo- 
sition in  the  speaker,  and  tends  also  to  corrupt  the 
manners  of  others.  The  Apostle  cautions  saints,  that 
uncleanness  be  not  once  named  among  them.  He  ex- 
horts them  to  put  away  dWJilthy  communication  out  of 
their  mouths  ;  and  to  have  their  speech  always  with 
grace,  seasoned  with  salt ;  decent,  modest  and  savory. 
What  is  more  than  this  cometh  of  evil. 

Farther  :  Christians  must  not  make  provision  for  the 
flesh  to  fulfil  the  lusts  thereof ;  but  on  the  contrary,  ab- 
stain from  fleshly  lusts  ;  yea,  even  from  the  very  ap- 
pearance of  evil ;  from  every  thing  that  tends  to  sug- 
gest wanton  ideas,  to  excite  impure  desires  and  to 
strengthen  the  power  of  temptation.  They  must  with- 
draw themselves  from  all  unnecessary  connexion  with 


4l2     Against  impurity,  Avarice     [Serm.  XXXlV. 

those,  who,  with  eyes  full  of  adultery,  beguile  unsta- 
ble souls,  and,  with  their  fair  speeches  and  flattering 
Words,  cause  the  simple  to  yield.  They  must  hate 
even  the  garments  spotted  with  the  flesh. 

II.  The  next  sin  which  saints  are  warned  to  avoid  is 
co'Detoiisness. 

This  usually  intends  an  immoderate  desire  of  riches. 
Our  Saviour  says,  "  Beware  of  covetousness,  for  a  man's 
life  consisteth  not  in  the  abundance  of  th^  things,  which 
he  possesseth.'*  The  desire  of  possessing  an  (3^z/»- 
dajice,  is  covetousness. 

The  scripture  allows  us  to  desire  and  seek  the  good 
things  of  the  world ;  for  these  are  necessary  to  our  com- 
fort and  usefulness  ;  but  it  always  teaches  us  to  restrain 
our  worldly  desires  within  narrow  bounds,  and  keep 
them  in  a  reasonable  subordination  to  heavenly  designs. 
The  Apostle  says,  Let  your  con'versation  be  ivithout  co'V- 
etousness,  and  be  content  with  such  things  as  ye  hai}e. 
Ma'Ding  food  and  raiment,  let  lis  be  therewith  content, 
in  opposition  to  the  temper  of  those,  who  will  be  rich, 
and  who  indulging  that  love  of  the  world  whicli  is  the 
root  of  evil,  y^z//  irito  temptation  and  a  snare  and  ma- 
ny foolish  and  hurtful  lusts.  Our  Saviour  instructs  us 
to  pray,  not  for  abundance,  but  for  our  daily  bread. 
the  prayer  of  Agur  was,  that  God  \vovA6.feed  him  with 
food  coniiejiient  for  him.  Similar  to  this  was  the  prayer 
of  the  patriarch,  that  God  would  give  him  food  to  eat 
and  raiment  to  put  on.  In  opposition  to  worldly  anxiety 
and  carefulness,  the  gospel  requires  us  to  seek  first  the 
kingdom  of  God,  leaving  it  with  our  heavenly  Father 
to  give  us  other  things  as  he  sees  to  be  needful. 

From  hence  it  appears  that  men  stand  chargeable  ii 
the  eye  of  heaven,  with  the  sin  of  covetousness,  not  onljij 
when  they  practice  unjust  and  dishonest  means  to  ac- 
complish their  worldly  ends,  i)ut  when  they  indulge 
such  eager  and  insatiable  desires  of  riches,  as  make 
thiem  discontented  with  their  condition,  and  envious  of 


Serm.  XXXIV.]     and  Foolish  Jesting,        ••     413 

the  superior  condition  of  others — such  desires  as  di- 
vert them  from  the  care  of  their  souls,  and  extinguish 
a  sense  of  futurity — such  desires  as  urge  them  to  a 
restless  pursuit  of  riches,  and  fill  them  with  tormenting 
and  distrustful  cares  for  the  supplies  of  life — such  de- 
sires as  render  them  incapable  of  enjoying  what  they 
possess,  and  make  them  unfeeling  to  the  necessities  of 
others. 

The  nature  of  covetousness  our  Saviour  illustrates  ia 
the  parable  of  a  rich  man,  whose  fields  brought  forth 
plentifully,  and  who  thereupon  resolved  to  enlarge  his 
storehouses,  and,  having  laid  up  goods  for  many  years, 
to  spend  the  residue  of  his  days  in  mirth  and  pleasure. 

The  parable  charges  him  with  no  injustice,  fraud  or 
oppression,  with  no  indirect  measures  to  increase  or 
preserve  his  substance  ;  but  only  with  a  heart  devoted 
to  the  world,  and  dead  to  religion.  "  He  laid  up  trea- 
sure for  himself,  and  was  not  rich  toward  God." 

III.  The  other  sin  mentioned  in  our  text,  \s  foolish 
talking  and  jesting. 

It  is  not  every  kind  of  jesting,  which  is  to  be  denom- 
inated foolish  talking,  or  pronounced  sinful. 

The  gospel  is  not  so  rigid  and  austere,  as  to  debar 
us  from  innocent  pleasures  and  harmless  amusements. 
Whatever  may  contribute  to  the  improvement  of  hap- 
piness,  and  is  not  productive  of  evil  to  ourselves  or  oth- 
ers, is  not  only  innocent,  but  really  good.  Providence, 
merely  for  our  pleasure  and  enjoyment,  bestows  many 
delicacies,  which  are  not  immediately  necessary  to  the 
support  of  life  ;  so  religion  tolerates,  for  the  amusement 
of  the  mind,  some  diversions  which  have  no  immediate 
connexion  with  our  salvation.  If  it  is  innocent  to  refresh 
the  body  by  a  social  walk,  it  is  as  innocent  to  exhiler- 
ate  the  mind  by  humorous  discourse.  If  vocal  or  in- 
strumental music,  abstract  from  sentiment,  and  mere* 
\y  as  an  entertainment,  is  not  inconsistent  with  piety  j 
no  more  is  a  little  wit  and  gaiety  among  friends  in 
their  free  and  social  visits.     There  is  a  time  to  laugh, 


414    Against  Impurity^  Avarice     [Serm.  XXXI V. 

as  VvcU  as  a  time  to  weep.  Cheerful  conversation  is  of- 
ten of  real  use  to  enliven  the  drooping  spirits  and  dis- 
pel gloomy  cares,  to  endear  society,  and  sweeten  the 
pleasures  of  friendship. 

Jesting  is  not  foolish,  or  inconvenient,  when  it  is 
made  use  of  to  expose  the  absurdity  of  error,  and 
the  folly  of  vice.  There  are  some  errors  too  gross  for 
serious  argumentation,  and  there  are  some  minds  too 
callous  to  feel  force  of  grave  and  pointed  reasoning. 
In  such  cases  wit  and  redicule  are  sometimes  applied 
with  success. 

Can  you  imagine  any  tiling  more  ludicrous  and  sa- 
tyrical  than  Elijah's  advice  to  the  besotted  priests  of 
Baal  ?  He  mocked  them  and  said,  *'  Cry  aloud,  for  he 
is  a  God  ;  cither  he  is  talking,  or  he  is  pursuing,  or  he 
is  in  a  journey,  or  peradventure  he  sleepeth  and  must 
be  awaked."  The  style  of  the  ancient  prophets  is  re- 
markable for  its  gravity  and  solemnity  ;  and  yet  in  no 
author  do  we  meet  with  a  finer  and  keener  piece  of 
raillery,  than  in  the  book  of  Isaiah.  Representing  the 
ridiculous  foolery  of  the  worshipper  of  carved  images, 
he  says,  '•'■  He  plantethan  ash,  and  the  rain  doth  nour- 
ish it  ;  he  burneth  part  of  it  in  the  fire,  and  with  part 
of  it  he  eateth  meat ;  he  baketh  bread,  he  roasteth 
flesh  and  is  satisfied  ;  he  warmeth  himself  and  saith,  ah, 
ha,  I  am  warm,  I  have  seen  the  fire.  And  the  residue 
thereof  he  maketh  a  God,  even  his  graven  image.  He 
fliUeth  down  to  it  and  worshippeth  it,  and  prayeth  unto 
it,  and  saith.  Deliver  me  for  thou  art  my  God.'* 

Sarcastic  wit  is  not,  however,  a  weapon  ordinarily  to 
be  used  by  preachers,  though  sometimes  used  by  the 
prophets.  Few  men  have  judgment  to  point  it  properly, 
or  skill  to  manage  it  successfully.  In  awkard  hands  it 
may  wound  truth,  and  leave  error  to  escape  unhurt. 

Since  there  are  cases,  in  which  wit  and  humor  may- 
be innocent,  and  even  useful,  it  will  be  asked,  What 
is  thatyVy//^  which  the  Apostle  condemns  I 


Serm.  XXXIV.]     and  Foolish  Jesting.  415 

As  jesting  stands  here  connected  wnihjilthwess  and 
foolish  talking^  we  may  suppose  he  particularly  intends 
/d"iuiand  ohscene\t%\Sx\^ ;  or  what  he  before  calls  corrupt 
communication,  such  as  tends  to  inflame  the  lusts  of 
the  profligate,  to  debauch  the  minds  of  the  simple,  and 
to  wound  the  ears  of  the  modest.  Lewd  conversation 
and  obscene  writings  are  always  criminal  and  danger- 
ous ;  but  most  so  when  they  are  recommended  by  the 
fascinating  charms  of  a  lively  wit  and  humorous  ima- 
gination. 

Profane  jesting  is  also  condemned.  If  we  may  some- 
times indulge  a  sportive  fancy  in  our  friendly  conversa- 
tion, yet  we  may  never  trifle  with  sacred  things,  make 
a  mock  of  sin,  employ  the  word  of  God  as  the  sub- 
ject of  humor  and  drollery,  and  turn  the  av»  ful  doc- 
trines of  religion  into  merriment  and  ridicule.  Such 
jesting  proceeds  from  a  vain  and  impious  heart,  and 
will  increase  unto  more  ungodliness. 

ReTiiling  and  defamatory  jesting  is  unbecoming  a- 
fnong  Christians.  They  are  not  to  speak  evil-  one  of 
another,  nor  indeed  of  any  man  except  when  some  se- 
rious occasion  requires  it,  and  truth  will  justifv  it. 
Evil  speaking  never  wounds  so  deeply,  nor  infuses  in 
the  wound  such  fatal  poison,  as  when  it  is  sharpened  by 
wit  and  urged  home  by  ridicule.  A  clumsy,  dullexpres* 
sion,  however  defamatory,  is  little  regarded  and  soon 
forgotten.  But  wit  gives  edge  to  abuse,  and  adds 
wings  to  scandal.  The  story  is  remembered  for  the 
humor  and  repeated  for  the  pleasantry  ;  repetition  gives 
it  credit  and  circulation  ;  and  a  virtuous  worthy  man, 
only  for  a  natural  infirmity  or  innocent  singularity,  be- 
comes an  object  of  ridicule  and  contempt.  But  he  who 
thus  utters  a  slander  is  a  fool  ;  for  though  he  may  ex- 
cite the  laughter  of  the  vain,  he  becomes  the  abhor- 
rence of  the  wise  ;  arid  while  he  holds  up  his  neigh- 
bor as  an  object  of  derision,  he  exposes  himself  to  gen- 
eral hatred.  The  man  who  values  himself  on  witty- 
conceits  and  satyrical  touches,  makes  no  distinction  of 


416       Against  Impurity^  Avarke   [Seem.  XXXIV. 

objects  ;  and  they  who  laugh  at  his  jesting  today,  may 
themselves  become  the  subjects  of  his  humor  tomor- 
row. He  sacrifices  truth  and  friendship  to  his  predom- 
inant passion,  and  thus  alienates  his  friends,  and  renders 
all  men  his  enemies. 

Having  considered  the  nature  of  the  several  vices 
which  the  Apostle  warns  Christians  to  avoid,  we  will, 
secondly,  attend  to  the  arguments  subjoined. 

1.  The  Apostle  tells  us,  that  impurity,  covetous- 
ness  and  foolish  talking  are  unbecoming  in  saints. 

Christians  are  called  to  be  holy,  to  imitate  the  char- 
acter of  God,  and  to  be  conformed  to  the  image  of  his 
Son,  to  walk  under  the  influence  of  the  Holy  Spirit, 
and  to  prepare  for  a  world  wherein  dwelleth  right- 
eousness, and  into  which  nothing  enters  that  defiles. 
They  who  are  Christ's  have  crucified  the  flesh.  They 
who  walk  in  the  Spirit,  will  not  fulfil  the  lusts  of  the 
flesh.  They  who  are  delivered  from  this  evil  world, 
seek  the  things  which  are  above,  and  place  their  affec- 
tions there.  They  mortify  their  members  which  arc 
on  the  earth,  uncleanness,  inordinate  affection,  evil 
concupiscence  and  covetousness.  If  Heathens  v.alk 
in  the  lusts  of  uncleanness,  and  according  to. the  course 
of  the  world,  yet  a  different  conversation  may  be  ex- 
pected from  Christians,  who  have  been  taught  the  true 
character  of  God,  have  known  the  truth  as  it  is  in 
Jesus,  and  have  seen  the  heavenly  world  displayed  be- 
fore them.  "  Ye  were  sometime  darkness,"  says  the 
Aposde,  *'  but  now  light  in  the  Lord  ;  walk  as  child- 
ren of  light." 

2.  Foolish  talking  and  jesting  are  not  coniaenient,  as 
the  Heathens  imagined  them  to  be,  but  are  criminal  in 
their  nature,  and  fatal  in  their  tendency. 

This  Aposde  says  to  the  converted  Romans,  **  What 
fruit  had  ye  then  in  those  things,  whereof  ye  are  now 
ashamed  ?  For  the  end  of  those  things  is  death." 
Tliis  vain  talking  is  contrary  to  the  design  of  speech, 
which  is  to  glorify  God^  and  to  edify  and  comfort  onQ 


Serm.  XXXIV.]       and  Foolish  Jestwg,  417 

another.  Therefore  the  Apostle  adds,  Rather  ghe 
thanks.  A  man  addicted  to  vain  language,  dissipates 
a  sense  of  piety,  and  extinguishes  a  spirit  of  gratitude 
and  devotion.  Out  of  the  abundance  of  the  heart,  the 
mouth  speaketh.  In  a  heart  filled  with  vain  and  trifling 
thoughts,  there  is  no  room  for  pure  and  spiritual  senti- 
ments and  aiTections  :  From  such  a  heart  will  proceed 
evil  speakings  ;  and  till  the  heart  is  purified,  vain  words 
will  have  no  end. 

Such  talk  is  hurtful  to  the  hearers.  It  vrounds 
the  feelings  of  the  virtuous,  and  awakens  the  corrupt 
dispositions  of  the  vicious.  It  often  provokes  anger^ 
brings  on  contention,  corrupts  good  manners,  separates 
near  fiiends,  and,  in  short,  leads  to  every  evil  v/crk. 
It  is  sound  speech,  speech  seasoned  with  Vvisdom, 
that  ministers  grace  to  the  hearers.  "  The  lips  of 
the  righteous  feed  many,  but  fools  die  for  want  of  wis- 
dom,'* 

3.  The  Ephesian  Christians  are  warned,  that  the  in- 
dulgence of  these  sins  is  inconsistent  with  a  title  to 
heaven.  Whatever  they  migiit  think  in  the  time  of 
tJieir  ignorance  ;  yet  nov/,  says  the  Apostle,  "  Ye 
knov/,  that  no  whoremonger,  nor  unclean  person,  nor 
covetous  man,  who  is  an  idolater,  hath  any  inherit- 
ance in  the  kingdom  of  Christ  and  of  God." 

However  imperfect  our  ideas  of  the  heavenly  state 
may  be,  one  thing  is  exceedingly  plahi,  that  it  is  a 
$tate  of  holiness,  and  that  our  happiness  there  must 
chiefly  consist  in  holy  dispositions  and  exercises  ; 
hence  we  may  certainly  conclude,  that  no  man  can 
enter  into  it  without  a  previous  preparation  by  the  re- 
newal and  sanctification  of  his  mind.  It  is  the  constant 
language  of  the  gospel,  that  without  holiness  no  man 
shall  see  the  Lord.  To  these  Ephesians,  Vvho  had 
been  taught  the  truth  as  it  is  in  Jesus,  the  Apostle 
says,  "  this  ye  know,  that  no  unclean  person  has  any 
inheritance  in  that  spiritual  kingdom."  And  to  the 
Corinthians  he  says,  "  Know  ye  not  that  the  unright- 
Vol.  III.         S  K 


4 13        Against  Impiety^  Avarice     [Serm.  XXXIV, 

eous  shall  not  inherit  the  kingdom  of  God  ?  Be  not 
deceived,  neither  fornicators,  nor  idolaters,  nor  effemin- 
ate, nor  covetous  shall  inherit  this  kingdom." 

4.  The  Apostle  tells  them,  that  these  sins,  not  only 
exclade  them  from  heaven,  but  bring  upon  them  the 
wrath  of  God.  "  Let  no  man  deceive  you  wath  vain 
words,  far  because  of  these  things  cometh  the  wrath  of 
God  on  the  children  of  disobedience." 

Evil  men  often  act  as  seducers  ;  they  practise  every 
art  of  deception  and  enticement,  to  draw  others  into  a 
partnership  with  them  in  wickedness.  They  call  evil 
good  ;  and  good  evil ;  they  put  darkness  for  light,  and 
light  for  darkness.  To  hide  from  the  eyes  of  the  sim- 
ple the  shamefulness  and  deformity  of  vice,  they  spread 
over  it  fair  and  tempting  colors  ;  and  tliat  the  incau-, 
tious  may  mistjike  the  nature  of  moral  good  and  evil, 
they  confound  them  by  false  and  fictitious  names. 
Strict  virtue  the}/  deride  as  superstidon  ;  and  humble 
devotion  they  stigmatize  as  hypocrisy  :  They  ap- 
plaud licentiousness  as  manly  freedom  ;  and  commend 
the  boldness  of  impiety  as  indicating  a  greatness  of 
soul. 

But  let  men  say  what  they  please,  still  there  is  an 
essential  difference  between  virtue  and  vice ;  and  all 
arguments  used  to  confound  them,  are  but  'vain 
ivords  ;  and  with  these  let  no  man  deceive  you.  Heark- 
en to  no  enticements  which  would  draw  you  away 
from  the  plain  path  of  virtue  ;  enter  into  no  particular 
connexions  with  persons  of  licentious  principles  and 
corrupt  manners  ;  choose  for  your  companions  them 
who  fear  God  and  keep  his  commandments.  Steadily 
and  invariably  follow  the  plain  precepts  of  the  gospel ; 
and,  whatever  attempts  may  be  made  to  explain  away 
the  meaning,  or  to  relax  the  strictness  of  them,  still 
remember,  that  by  these^  and  not  by  the  licentious 
opinions  of  men,  you  must  finally  be  judged.  If  you 
mistake  them,  it  is  at  your  peril ;  if  you  despise  them 
you  must  take  the  consequence.     The  gospel  has 


Serm,  XXXIV.]       and  Foolish  "Jesting,  419 

plainly  denounced  the  wrath  of  God  against  unclean- 
ness,  covetousness  and  foolish  talking  and  jesting. 
Be  not  deceived  with  vain  words.  The  threatenings 
of  God  are  words  of  truth  and  soberness.  If  you 
doubt  the  certain  execution  of  them,  yet  he  cannot  de- 
ny himself;  he  is  not  a  man  that  he  should  he,  nor  the 
son  01  man  that  he  should  repent.  If  you  doubt 
whether  the  precepts  of  the  gospel  are  to  be  understood 
in  the  extent,  ^vhich  the  "words  seem  to  import, 
still  remember,  they  are  the  precepts  of  God.  He 
trifles  not  with  man,  nor  may  man  trifle  with  him. 
Take  them  as  he  has  given  them,  and  let  your  hearts 
be  conformed  to  them,  and  your  practice  directed  by 
them.  Think  not  to  plead  in  excuse  for  your  sins,  that 
you  were  deceived  by  the  opinions  of  men.  You  are 
to  call  no  man  on  earth  your  master.  God  is  not  mock- 
ed ;  whatsoever  a  man  soweth,  that  shall  he  reap.  Eve 
was  deceived  by  the  serpent  who  flattered  her,  that 
transgression  would  not  be  death.  On  this  deception 
she  transgressed,  and  death  ensued.  She  pleaded  that 
the  serpent  beguiled  her  ;  but  the  plea  was  not  admit- 
ted in  bar  of  sentence.  The  prophet,  who  disobeyed 
the  express  command  of  God,  in  compliance  with  the 
advice  of  another  prophet,  pretending  an  order  from 
God  to  revoke  the  former  command,  perished  in  his 
presumption.  He  was  not  to  transgress  an  order  given 
immediately  to  himself,  on  the  insinuation  of  another, 
that  it  was  now  superseded.  The  command  which  he 
had  received  he  knew  to  be  from  God ;  the  information 
of  the  other  prophet  was  only  the  word  of  man. 

We  are  to  take  the  scriptures  as  they  are,  and  though 
one  should  pretend  to  the  inspiration  of  the  Spirit,  and 
to  immediate  revelation  from  God,  yet  we  are  not  to  re- 
gard him  in  opposition  to  the  plain  and  obvious  sense 
of  the  sacred  oracles.  The  Apostle  says,  "  Though 
we,  or  an  angel  from  heaven  preach  any  other  gospel, 
than  that  which  ye  have  received,  let  him  be  accursed." 


<fa  If jJtu^'Aaawgu'twnvgaapn 


SERMON  XXXV. 


Against  Fellowship  in  Unfruitful  Works i 


EPiiESIANS  V.   7,  8,  9,  ic,  11,  lei 

Be  ye  not  therefore  partakers  with  them.  For  ye  were  sometijnei 
■  darkness.^  but  v.oiv  are  ye  light  in  the  Lord  :  Walk  as  children  of 
liS^ih  fy<5y  the  fruit  of  the  Spirit  is  in  all  goodness,  and  righteous' 
ness  and  truth)  proving  what  is  acceptable  to  the  Lord,  jlnd 
have  no  f'lloivship  with  the  urfruiiful  works  of  darkness,  but 
rather  rthrove  tiievi.  For  it  is  a  &hame  to  speak  of  those  things^ 
•Tjhich  are  done  of  them  in  secret. 

1  HE  several  vices  eniiraerated  in  the  preced- 
ing versesj  are  fornication,  uncleanness,  covetousness, 
iilthiness,  foolish  talking,  and  profane  and  wanton  jest- 
ing. These  were  practised  among  the  heathens  in 
their  dark  and  ignorant  state.  The  Apostle  warns  the 
EphesianSj  now  enlightened  by  the  gospel,  that  they  no 
longer  have  fellowship  with  their  neighbors  in  these  un- 
fruitful and  pernicious  works— that  they  avoid  not  only 
the  direct  commission  of,  but  all  partnership  in  these 
and  all  other  sins,  which  the  gospel  has  detected  and 
condemned.     We  v/ill, 

I.  Iliustrate  this  fellowship  in  wickedness.     And, 
n.  Apply  the  arguments,  vv'hich  the  Apostle,  in  the 
\vords  no^v  read,  urges  against  iU 


Serm.  XXXV.]     Against  fellowship,  ^c.  421 

I.  We  will  illustrate  this  fellowship  in  wickedness, 
which  Christians  are  exhorted  to  avoid. 

If  by  any  means  we  cooperate  with  sinners,  coun- 
tenance them  in  their  evil  works,  strengthen  their  hands* 
hinder  their  repentance  and  reformation  ;  if  we  ne- 
glect to  restrain  them,  when  it  is  in  our  power,  or  to  re- 
buke them  when  we  have  opportunity  ;  or  if  we  take 
a  secret  pleasure  in  their  sins,  even  though  we  do  no- 
thing directly  to  encourage  them,  we  have  fellowship 
with  them. 

1.  Not  to  oppose,  in  any  cases,  is  to  embolden  trans- 
gressors, and  to  be  partakers  with  them. 

Rulers  are  to  be  a  terror  unto  evil  works.  The  no- 
bles of  Judah  are  said  to  have  profaned  the  sabbath, 
when  they  suffered  the  men  of  Tyre  to  come  into  the 
city,  and  sell  wares  on  the  sabbath  dayi  The  ministers 
bf  religion  are  charged  to  bear  public  testimony  against 
prevailing  error  and  vice,  and  to  rebuke,  before  all  men, 
such  as  walk  contrary  to  the  gospel,  that  they  may  not 
be  partakers  of  other  men's  sins,  but  may  keep  them- 
selves pure.  If  these  watchmen  speak  not  to  warn  the 
wicked  of  his  evil  way,  that  he  may  save  his  soul,  the 
same  wicked  man  will  die  in  his  iniquity  ;  but  his 
blood  will  be  required  at  their  hands.  The  parent  is 
commanded  to  bring  up  his  children  in  the  nurture  and 
admonition  of  the  Lord,  If  they  make  themselves 
vile,  and  he  restrains  them  not,  he  is  a  partaker  with 
them  in  their  guilt,  and  God  will  judge  his  house. 

2.  We  have  more  direct  fellowship  with  the  wicked, 
when  we  encourage  them  by  our  example. 

We  are  to  provide  things  honest  and  commendable 
in  the  sight  of  all  men,  that  they  by  our  good  conversa- 
tion may  be  gained  over  to  the  interest  of  virtue.  The 
ill  example  of  men  in  a  distinguished  station  gives  a 
sort  of  sanction  to  vice.  Few  are  so  obscure  in  life, 
but  that  they  may  find  some  who  are  subject  to  their  in- 
fluence. The  parent,  the  master  of  a  family,  the  aged 
Christian,  the  professor  of  religion  may  within  his  cir- 


422  Against  FelloiDship,      [SermI  XXXV;" 

de  do  much  to  prejudice,  and  much  to  promote  the 
cause  of  religion.  It  concerns  every  man,  in  regard  to 
others  as  well  as  to  himself,  to  be  careful  what  manner  of 
person  he  is.  If  we  practice  iniquity  under  any  circum- 
stances we  must  bear  the  burden  of  our  own  guilt ;  but 
if  by  an  open  example  of  vice  we  corrupt  others,  our 
burden  will  be  accumulated  by  a  participation  of  their 
guilt.  Yea,  such  a  tender  concern  ought  we  to  feel  for 
the  virtue  of  those  around  us,  as  to  forbear  in  their 
presence  those  innocent  liberties,  which  might  encou- 
rage them  to  real  transgression.  "  Take  heed,"  says 
the  Apostle,  "  lest  by  any  means  your  liberty  become 
a  stumbling  block  to  them  that  are  weak.  For  if  a 
man  see  thee,  who  hast  knowledge,  sit  at  meat  in  the 
idol's  temple,  shall  not  the  conscience  of  him  that 
is  weak  be  emboldened  to  eat  things,  which  are  offered 
to  idols  ?" 

5.  They  who  provoke  and  incite  others  to  evil  works, 
have  fellowship  with  them. 

This  may  be  done  by  the  propagation  of  licentious 
opinions,  which  confound  the  difference  between  vir- 
tue and  vice.  It  was  a  horrible  thing  in  the  prophets 
of  Jerusalem,  that  they  walk  in  lies,  caused  the  peo- 
ple to  err,  and  strengthened  the  hands  of  evil  doers, 
that  none  did  return  from  his  wickedness.  Elymas 
the  sorcerer  is  called  an  enemy  of  all  righteousness, 
because  he  perverted  the  right  ways  of  the  Lord,  and 
sought  to  turn  away  others  from  the  faith.  They  who 
are  led  away  with  the  errors  of  the  wicked,  must  bear 
their  guilt.  And  they  who  diffuse  the  errors,  must  an- 
swer for  the  consequences.  Both  are  bringing  on 
themselves  swift  destruction. 

This  may  also  be  affected  by  direct  persuasions  and 
enticements.  The  wise  man,  aware  of  the  dangers  to 
which  youth  in  a  licentious  age  are  exposed,  gives  this 
salutary  caution  ;  '*  When  sinners  entice  you,  consent 
ye  not." — "  Enter  not  into  the  path  of  the  wicked,  nor 
go  in  the  way  of  evil  men  j  for  they  sleep  not  except 


Serm.  XXXV.]         in  Unfruitful  Worls.  425 

they  have  done  mischief ;  and  their  sleep  is  taken  away 
except  they  cause  some  to  fall."  It  v.as  the  most  in- 
famous part  of  Jeroboam's  character,  that  by  erecting 
his  golden  calves,  and  recommending  the  worship  of 
them,  he  made  Israel  to  sin.  The  prophet  denounces 
the  curse  of  God  against  the  man,  vvho  giveth  his 
neighbor  drink,  and  by  putting  the  botde  to  him  mak- 
eth  him  drunken. 

To  suggest  the  means  of  executing  a  wicked  de- 
sign is  to  make  ourselves  accomplices  in  it.  Balaam, 
though  he  was  restrained  from  cursing  Israel,  yet  taught 
Balak  to  cast  a  stumbling  block  before  them,  and  draw 
them  into  idolatry,  which  he  knew,  would  bring  down 
upon  them  the  curse  of  God.  Balaam  therefore  per- 
ished among  those  who  committed  this  trespass  against 
the  Lord. 

The  instif^ators  of  evil  are  involved  in  a  common 
guilt  with  the  immediate  actors.  Paul  calls  himself  a 
blasphemer,  because  he  punished  the  saints  in  every 
city  and  compelled  ihtm  to  blaspheme. 

There  are  some,  who  plead  in  defence  of  particular 
vices,  deride  a  godly  life,  and  treat  the  solemn  truths  of 
the  gospel  with  an  air  of  contempt.  These,  by  their 
insolent  mockery,  destroy  much  good,  and  add 
strength  to  the  cause  of  infidelity  and  vice.  The  man, 
indeed,  who  can  be  laughed  out  of  his  religion,  has  nev- 
er deeply  felt  the  power  of  it  in  his  heart.  But  these 
mockers  will  have  a  distinguished  share  in  the  punish- 
ment and  perdition  of  ungodly  men.  Peculiar  marks 
of  God's  displeasure  will  be  impressed  on  those  who 
corrupt  the  earth  with  their  abominations. 

4.  They  v.  ho  explicitly  consent  to,  and  actually  join 
with  sinners  in  their  evil  works,  have  fellowship  v.ith 
them. 

The  Jews,  who  hired  Judas  to  betray  his  Lord,  and 
extorted  from  Pilate  a  sentence  of  death  against  the 
Saviour,  are  called  his  betrayers  and  murderers.  Saul, 
v.'ho  stood  by  and  kept  the  raiment  of  the  n^en  wh© 


424>  Against  Fellowship,        [Serm.  XXXV, 

stoned  Stephen,  was  consenting  to  his  death,  and  involv- 
ed in  the  guilt  of  it.  We  are  in  any  wise  to  lebuka 
our  brother,  and  not  sufler  sin  upon  him.  If  then,  in- 
stead of  bearing  testimony  against  the  sins  of  others, 
we  actually  concur  with  them,  we  are  partakers  of 
their  guilt ;  and  it  is  a  circumstance  of  little  impor- 
tance, who  were  first  in  the  transgression.  So  afraid 
was  David,  lest  he  should  help  the  ungodly,  that  he 
would  not  even  countenance  them  by  his  presence. 
He  says,  "  1  have  not  sat  with  vain  persons,  nor  gone 
with  dissemblers :  I  hate  the  congregation  of  evil  do- 
ers :  I  will  not  sit  with  the  wicked."  Resolving  to 
keep  the  commandments  of  his  God,  he  said  to  evil 
doers,  "  Depart  from  me." 

5.  To  comfort  and  uphold  sinners  in  their  wickedr 
jiess  is  to  have  fellowship  with  them, 

God  commands  that  a  mark  of  approbation  be  set  on 
the  men  who  sigh  and  cry  for  the  abominations  done 
in  the  land.  David  beheld  the  transgressors  and  was 
grieved.  The  Apostle  reprehends  the  church  in  Co- 
rinth, that  she  had  not  mourned  for  the  gross  iniquity 
committed  by  one  of  her  members.  He  teaches  the 
Thessalonians,  that  if  any  professor  of  religion  walk 
disorderly  among  them,  they  are  to  note  that  man,  and 
have  no  company  with  him,  that  he  may  be  a^.hamed. 
If  then  we  have  pleasure  in  them  who  do  evil,  make 
them  our  intimate  companions,  seek  their  society,  and 
appear  to  take  satisfaction  in  their  frothy  and  vain  con- 
versation, and  ludicrous  treatment  of  serious  thitigs, 
we  are  partakers  with  them. 

6.  There  are  some  who  rejoice  in  iniquity,  when 
they  have  lent  no  hand  to  accomplish  it. 

It  is  no  uncommon  thing  for  men  to  rejoice  in  the 
iniquity  of  an  enemy— of  one  who  is  their  competitor 
in  business,  trade  or  preferment — of  one  who  belongs 
to  another  sect  in  religion,  or  party  in  politics.  Have 
you  never  observed  with  what  apparent  pleasure  some 
will  receive  and  spread  reports,  to  the  disadvantage  of 


SfiRM.  XXXV.]      In  Unfruitful  Works,  A'&i 

one,  against  whom,  on  some  such  account,  they  have 
entertained  a  prejudice  ?     How  they  love  to  dwell  oa 
the  infamous  story  ?  How  uneasy  they  appear,  if  yoii 
question  the  truth  of  it  ?  Are  they  not  inu  ardly  glad  at 
the  opportunity  of  casting  reproach  on  the  man  who 
stands  In  iheir  way  ?  How  many  are  there,  who  in  a 
way  of  sport  and   merriment  speak  of  other   men's 
fault's,  and  delight  to  make  them  the  subject  of  laugh- 
ter and  diversion  ?    Do  not  these  rejoice  in  iniquity  ? 
Bring  the  question  nearer  home  :  Have  you  never  per- 
ceived an  inu  ard  pleasure,  when  the  man,  whom  you 
hated,  has  by  some  gross  misconduct  exposed  himself  , 
to  infamy  ?  Have  you  not  enjoyed  his  iniquity  as  gain 
to  yourself  ?  Have  you  never  been  sensibly  gratified  in 
hearing  the  faults  of  others  talked  over  and  spread 
around,  though  perhaps  you  was  not  the  author  or 
propagator  of  the  scandal  ?  Now,  by  this  rejoicing  in 
iniquity  you  make  yourself  a  partaker  of  it.     By  your 
satisfaction  in  other  men's  sinS;  you  assume  a  share  in 
the  guilt  of  them. 

We  have  illustrated  the  nature  of  fellowship  in  sin^ 
We  proceed, 

H.  To  apply  the  arguments  which  the  Apostle  urges 
against  it. 

1.  One  argument  is  taken  from  the  superior  light y 
which  Christians  enjov.  "  Be  not  partakers  \a  ith  the 
children  of  disobedience  ;  for  ye  were  sometimes 
darkness,  but  now  are  ye  light  in  the  Lord.  Walk  as 
children  of  light,  proving  what  is  acceptable  to  the 
Lord." 

Heathens  are  in  a  state  of  darkness,  and  they  prac- 
tise the  works  of  darkness.  You  are  by  the  gospel 
brought  into  a  state  of  light.  You  have  been  taught 
the  different  nature  and  consequences  of  sin  and  holi- 
ness. Will  you  still  walk,  as  the  Heathens  ^valk,  hi 
the  vanity  of  their  mind  ?  Will  you  have  fellowship 
with  them  ?  What  communion  hath  light  with  dark- 
ness ?  What  part  hath  the  believer  with  an  infidel  i* 
\ql,  hi.  Sg 


426  Jga'inst  Felloivshlp      [Serm.  XXX V« 

Whatever  excuses  maybe  made  for  the  sins  of  Hea« 
thens,  these  cannot  be  pleaded  in  your  favor.  You 
have  knovv  n  yoiir  Lord's  will,  and  if  you  do  it  not,  you 
will  be  beaten  with  many  stripes.  Think  what  a  priv- 
ilege you  enjoy  in  your  distinction  from  the  unenlight- 
ened world.  Why  has  God  made  you  to  differ  ?  Has 
his  goodness  laid  you  under  no  obligation  ?  Will  you 
still  walk,  as  if  you  remained  in  darkness  ?  Will  you 
still  promote  the  interest  of  the  kingdom  of  darkness  ? 
Will  you  do  nothing  to  rescue  your  fellow  mortals 
from  that  deplorable  state,  in  which  you  see  them  ly- 
ing ;  but,  on  the  contrary,  endeavor  to  fix  them  there 
by  your  fellowship  with  them  ?  Who  would  expect 
this  from  you  ?  Have  no  more  fellowship  with  them, 
but  rather  reprove  them.  This  argument  the  Apostle 
Peter  presses  on  Christians  with  great  force.  *'  Ye 
are  a  chosen  generation,  a  peculiar  people,  that  ye 
should  shew  forth  the  praises  of  him  who  has  called 
you  out  of  darkness  into  his  marvellous  light. — Dearly 
beloved,  I  beseech  you,  as  strangers  and  pilgrims,  that 
ye  abstain  from  fleshly  lusts,  wliich  war  against  the 
soul  ;  having  your  conversation  honest  among  the 
Gentiles,  that  they,  by  your  good  works  which  they 
behold,  may  glorify  God  in  the  day  of  visitation. 

2.  Another  argument  against  this  fellowship  with 
sinners,  is  taken  from  the  grace  of  the  Holy  Spirit^  of 
which  believers  are  the  subjects.  *'  Be  not  partakers 
with  them,  for  the  fruit  of  the  Spirit  is  in  all  goodness, 
and  righteousness  and  truth." 

The  gospel  is  a  ministration  of  the  Spirit.  As  it 
came  to  men  attended  with  the  demonstration  of  the 
Spirit  in  signs  and  wonders,  so  it  was  at  first,  and  is 
still  accompanied  with  his  kind  and  gracious  influence 
on  the  hearts  of  men,  for  the  awakening  and  conviction 
of  sinners,  and  for  the  sanctification  and  comfort  of  be- 
lievers. All  true  believers  have  the  fellowship  of  the 
Spirit.  They  are  partakers  of  his  renewing  and  trans- 
forming power.     The  fruit  of  the  Spirit  is  opposite  to 


Serm.  XXXV.]     in  Unfruitful  Works,  427 

the  works  of  darkness  :  It  is  in  all  goodness,  and  right- 
eousness and  truth.  And  what  fellowship  hath  right- 
eousness with  unrighteousness  ?  They  who  walk  in  the 
Spirit  will  not  fulfil  the  lusts  of  the  flesh.  This  Spirit 
can  have  no  fellowship  with  that  which  vrorks  in  the 
children  of  disobedience  ;  for  the  design,  operation 
and  fruit  of  these  two  Spirits  are  opposite  to  each  other. 
If  then  we  profess  to  have  been  renewed  in  our  minds, 
and  to  be  still  governed  in  our  lives  by  the  Spirit  of 
God,  let  us  have  no  communion  with  sinners  in  their 
unfruitful  works,  but  rather  reprove  them.  Let  us 
support  our  character  by  works  of  a  different  kind — 
by  those  works  of  holiness,  which  are  the  true  and  gen- 
uine fruits  of  the  Spirit  of  God. 

3.  The  Apostle  teaches  us,  that  the  works  of  dark- 
ness are  unfruitful. 

Gain  is  the  object  of  all  worldly  partnerships.  If 
you  knew  a  number  of  men,  who  had  combined  in  the 
prosecution  of  a  business,  from  which  no  profit  could 
possibly  accrue,  but  its  obvious  tendency  was  to  pov- 
erty, slavery  and  death,  would  you  think  of  joining 
them  ?  Would  you  not  be  astonished  at  their  strange 
infatuation  ?  Have  no  fellowship  then  in  the  works  of 
wickedness,  for  in  this  nothing  is  gained,  but  every 
thing  lost.  Paul  demands  of  the  Roman  converts, 
"  What  fruit  had  ye  then  in  those  things,  whereof  ye 
are  now  ashamed  I  For  the  end  of  those  things  is 
death." 

Though  you  had  no  higher  aim,  than  v»orIdly  peace, 
prosperity  and  enjoyment,  it  would  be  your  wisdom  to 
adhere  with  invariable  constancy  to  the  rules  of  sobrie- 
ty, justice,  truth  and  goodness.  •*  Godliness  has  the 
promise  of  the  life  which  now  is."  This  will  prevent 
ruinous  habits,  will  give  tranquillity  and  contentment  to 
the  mind,  will  procure  favor  and  good  understanding 
with  men,  and  bring  down  the  blessings  of  divine 
Providence  ;  in  a  word,  it  is  profitable  to  all  things. 
The  reverse  are  the  consequences  of  vice  and  impiety. 


428  'Agahist  Fellowship,         [Serm.  XXXV, 

Righteousness  tendeth  to  life,  but  he  who  pursueth 
evil,  pursueth  it  to  his  death."  You  may  indeed  see 
men  of  piety  in  a  state  of  sickness,  poverty  and  afflic- 
tion. But  did  their  piety  bring  them  into  this  state  ? 
Would  ungodliness  have  secured  them  against  it  ?  Or 
Avill  it  now  deliver  them  from  it  ?  'I'here  is  not  a  vir- 
tue, in  the  whole  system  cf  practical  religion,  whieh 
will  injure  a  man  in  his  health,  reputation  or  substance. 
And  there  is  not  a  vice,  which  can  be  practised  with 
safety.  Will  you  then  have  fellov/ship  in  wickedness  ? 
You  act  contrary  to  all  those  rules  of  prudence,  which 
govern  you  in  other  partnerships.  Your  commerce  is 
tiot  only  unprofitable,  but  ruinous, 

4.  This  is  a  shameful  fellowship. 

The  Apostle  says,  "  It  is  a  shame  even  to  speak  of 
those  things,  Vvhicli  nre  done  by  them  in  secret.'*  He 
alludes  probably  to  those  iibominable  excesses  and  im- 
purities, practised  b}'^  the  Heathens,  in  the  nocturnal 
festivals  which  they  celebrated  in  honor  of  their  deities. 
These  v/ere  such  as  decency  forbad  him  to  name. 

Sin  is  in  itself  a  shameful  thing.  It  is  an  oppositioa 
to  the  character  and  will  of  the  Creator — a  rebelliori 
against  his  authority  and  government — a  contradiction 
to  the  end  and  design  of  our  existence — a  degradation 
of  our  nature,  a  perversion  of  our  powers,  and  an  ex- 
tinction of  our  liberty.  It  destroys  all  that  is  noble 
and  excellent  in  the  man,  defaces  the  divine  image  in 
his  soul,  and  sinks  him  to  a  level  with  brutal  nature. 

Partnership  in  evil  works  brings  us  into  dishonora- 
ble connexions — into  connexion  with  the  children  of 
disobedience,  the  enemies  of  God  and  men  ;  and  into 
connexion  witli  that  evil  spirit  uho  works  in  the  chil- 
dren of  disobedience.  When  v/e  cooperate  with  sin- 
ners, we  take  up  the  trade  of  that  accursed  being  who 
was  banished  from  heaven  ;  we  enter  into  fellowship 
with  him,  who  goes  about  seeking  ^hom  he  may  de- 
stroy. The  Apostle  says,  "  I  would  not  that  ye  should 
liavc  fellowship  with  devils." 


•Serm.  XXXV.]         in  Unfruitful  TVorks'.  429 

Partnership  in  iniquity  is  shameful,  as  it  betrays  a 
rash  and  foolish  confidence  ;  a  confidence  in  those  who 
are  not  to  be  trusted.  Wicked  men  may  solicit  your 
concurrence  with  them  in  their  evil  designs  ;  but  they 
will  desert  you  in  the  day  of  trouble.  They  may  em- 
ploy you  as  a  tool  to  accomplish  their  purpose  ;  but 
will  not  console  you  in  the  anguish  of  guilt,  nor  deliver 
you  from  the  punishment  of  your  wickedness. 
'  The  rulers  of  the  Jews  covenanted  with  Judas  to  be- 
tray his  master  into  their  hands.  But  when  filled  with 
the  horror  of  remorse,  he  threw  back  the  wages  of  his 
perfidy,  and  confessed,  "  I  have  sinned  in  betraying 
innocent  blood,"  they,  insensible  to  his  distress,  re- 
plied, "  What  is  that  to  us  ?  See  thou  to  that." 

5.  If  we  have  fellowship  with  sinners  in  their  works, 
we  must  share  with  them  in  their  punishment. 

The  Apostle  says,  "  The  wrath  of  God  cometh  on 
the  children  of  disobedience.  Be  not  ye  partakers 
with  them." 

The  like  warning  God  gives  to  his  people  at  the  ap- 
proaching destruction  of  Babylon  ;  "  Come  out  of  her 
my  people,  that  ye  be  not  partakers  of  her  sins,  and 
that  ye  receive  not  of  her  plagues."  Solomon  ob- 
serves, that  "  a  companion  of  fools  will  be  destroyed. 
- — Though  hand  join  in  hand,  the  wicked  shall  not  be 
unpunished."  All  who  are  concerned  in  the  work  of 
iniquity,  must  divide  among  them  the  fatal  reward — - 
a  reward  not  diminished,  but  often  augmented  by  their 
mutual  concurrence  with,  and  reciprocal  influence  up- 
on each  other.  If  ^ve  would  stand  clear  of  the  guilt, 
we  must  abstain  from  the  appearance  of  evil. 

It  becomes  you  now  to  review  the  various  ways  in 
which  men  form  a  fellowship  in  sin,  and  to  examine 
whether  you  are  concerned  in  such  a  vain,  such  a  ru- 
inous commerce.  Have  you  never  by  example,  en- 
ticement, countenance  or  concurrence,  drawn  others 
^nto  iniquity  r  Have  you  never  taken  pleasure  in  them 
lyho  do  evil  ?  Have  you  rather  reproved  and  restrainetl 


430  Against  fellovisMp^^c*     [Serm.  XXXV, 

them  ?  If  any  such  partnership  has  subsisted,  it  is 
high  time  that  you  dissolve  it — that  you  withdraw 
yourselves  and  reclaim  your  associates  from  so  fatal  a 
confederacy.  If  you  have  destroyed  much  good,  it 
concerns  you,  by  all  means  in  your  power,  to  restore 
it.  Perhaps  you  cannot  undo  all  the  evil  which  you 
have  done,  nor  recal  the  virtue  which  you  have  expell- 
ed. But,  at  least,  by  repentance  save  your  own  souls  j 
and,  by  your  good  conversation,  encourage  the  repent- 
ance of  others. 

Let  all  be  persuaded  to  a  different  kind  of  fellowship, 
a  fellowship  in  the  fruitful  works  of  holiness  and  light. 
Consider  one  another  to  provoke  unto  love  and  good 
works.  Exhort  one  another  daily,  lest  any  be  harden- 
ed through  the  deceitfulness  of  sin.  Take  heed  lest 
any  man  fail  of  the  grace  of  God  ;  lest  any  root  of  bit- 
terness springing  up  trouble  you,  and  thereby  many  be 
defiled.  Give  diligence  to  reclaim  the  wicked  and  en- 
courage the  virtuous.  He  who  converteth  a  sinner 
from  the  error  of  his  ways,  shall  saye  a  soul  from  death 
and  hide  the  multitude  of  sins* 


.%• 


ifiiwiUMliiiiiMi ■iiiT-TT-'-mnr-ii — rVw-mn- -i  r ^i— . —!-.—.^-r— —,—>->-■«— -^—imj 


SERMON  XXXVI. 


Sleeping  Shiners  Called  to  Awake, 


EPHESIANS  V.   13,  14, 

Jbut  all  things  that  are  refiroved  are  made  manifest  by  the  light  } 
for  wfiatsoever  doth  make  manifest  is  light.  Wherefore  he  saithj 
jiivake  thou  that  sleepest  and  arise  from  the  dead}  and  Christ 
shall  give  thee  light, 

1'  HE  words,  to  wliich  the  Apostle  here  alludes, 
are  in  the  beginning  of  the  sixt^lHth  chapter  of  Isaiah, 
"  Arise  shine,"  or  be  enlightened,  "  for  thy  light  is 
come,  and  the  glory  of  the  Lord  is  risen  upon  thee. 
For  behold,  the  darkness  shall  cover  the  earth,  and  gross 
darkness  the  people  5  but  the  Lord  shall  arise  upon 
thee,  and  his  glory  shall  be  seen  upon  thee."  To  the 
Gentiles  the  Apostle  applies  these  words,  as  a  call  to 
awake  from  their  slumbers,  and  enjoy  the  light  of  the 
gospel  newly  risen  upon  them. 

This  call  addi'essed  to  the  Ephesians  may  with  equal 
propriety  be  addressed  to  multitudes  in  the  Christian 
world  ;  for  though  the  light  shines,  they  open  not  their 
eyes,  but  continue  in  the  same  dead  sleep  as  if  dark- 
ness  still  covered  them. 

Sleep  and  death  are  metaphors  often  used  in  scrip, 
ture,  to  express  the  moral  state,  not  only  of  Heathens, 
but  also  of  sinners  in  general ;  and  especially  of  such 


452  Sleeping  Sinners        [Serm.  XXXVI. 

as  are  secure  and  thoughtless  in  their  sins.  To  such 
slumbering  souls  I  shall  now  apply  the  call  in  the 
text  :  And  I  beg  that  you  will  watch  one  hour. 

I  shall  describe  the  character  of  the  persons  to 
tvhom  the  call  is  directed,  open  the  (fall  itself ;  and 
press  the  argurtiCnt  in  the  text. 

I.  Let  us  attend  to  the  character  of  the  persons  here 
addressed  t  They  are  such  as  are  in  a  state  of  sleep. 

In  vain  is  the  call  in  the  text  addressed  to  you,  un- 
less you  are  convinced,  that  you  are  the  men.  The 
most  exact  description  of  your  character,  unless  yoii 
hear  and  apply  it,  v/ill  give  you  no  conviction.  If  you 
can  sit  inattentive  to  a  subject  in  which  you  are  so 
nearly  concerned,  it  is  manifest,  that  you  are  under  a 
Spirit  of  slumber,  and,  with  respect  to  you,  the  inquiry 
may  stop  here.  But  let  me  hope  better  things  of  you, 
though  I  thus  speak.     To  proceed  then, 

1.  If  you  allow  yourselves  in  the  practice  of  known 
ivickednessy  your  conscience  is  asleep, 

*'  The  wrath  of  God  is  revealed  from  heaven  against 
•all  ungodliness  and  unrighteousness  of  men,  who  hold 
the  truth  in  unrighteousness."  If  you  had  any  just 
apprehension  of  this  wrath,  you  v.ould  not  take  pleas- 
ure in  unrighteousness  :  You  would  be  anxious  for 
deliverance  from  it.  While  therefore  you  indulge  in- 
iquity in  your  heart,  you  are  in  a  state  of  sleep  ;  your 
conscience  is  unfeeling  to  guilt,  yoiir  reason  is  blind  to 
interest,  and  your  soul  is  dead  to  a  sense  of  danger. 

Think  not  that  your  condition  is  safe,  because  there 
are  some  vices  which  you  avoid."  Know  ye  not  that 
the  unrighteous  shall  not  inherit  the  kingdoni  of  God  ?" 
If  you  are  such,  in  any  respect,  you  must  be  renewed 
and  sanctified  by  the  Spirit  of  God. 

You  say,  "  Good  men  are  imperfect — they  offend  in 
many  things."  This  is  true  ;  but  they  pursue  not  a 
course  of  sin  ;  they  yield  not  themselves  ser'uants  to 
it ;  they  obey  it  not  in  the  lusts  thereof.  When 
through  infirmity  or  temptation  they  are  led  astiay^ 


Serm.  XXXVr.]      Called  to  Awake.  433 

they  think  on  their  ways,  and  turn  their  feet  unto  God's 
testimonies.  A  conviction  of  their  transgressions 
brings  them  on  their  knees  before  God,  and  their 
pious  sorrow  works  in  them  carefuhiess.  Is  this  your 
character  ? — There  is  then  ground  of  hope  and  com- 
fort. But  if,  on  the  contrary,  in  your  general  resolu- 
tions, you  make  reserves  in  favor  of  this  or  that  sin — 
if  you  deliberately  contrive  the  commission  of  iniquity 
— if  you  repeat  it  often  without  remorse,  and  run  into 
temptations  without  caution — if,  when  you  have  done 
evil,  }'ou  seek  excuses  to  pacify  your  conscience — if 
the  imperfections  of  good  men,  instead  of  exciting 
you  to  vigilance,  encourage  you  to  selfflattery — if  the 
mercy  of  God,  v»'hich  should  lead  you  to  repentance, 
emboldens  you  to  continue  in  sin — \^  hat  will  you  say  ? 
— Do  you  not  love  and  choose  wickedness  ?  Is  not 
your  heart  set  in  you  to  do  evil  ? 

2.  If  you  live  in  the  customary  neglect  oi  self  exam- 
ination, you  are  in  a  state  of  slumber. 

One  who  is  awake  to  religion,  regards  it  as  the  one 
thing  needful.  He  is  solicitous  to  know,  whether  he 
possesses  the  temper,  and  is  entitled  to  the  blessings 
of  it.  He  examines  himself,  whether  he  is  in  the 
faith,  and  proves  his  works,  whether  they  are  wrought 
in  God.  That  sense  of  the  importance  of  religion, 
which  engages  him  in  the  practice  of  it,  makes  him 
attentive  to  the  exercises  of  his  heart  and  the  actions 
of  his  life,  that  he  may  know  what  manner  of  man  he 
2s.  This  is  his  prayer,  "  Search  me,  O  God,  and  try 
my  heart  ;  prove  me  and  know  my  thoughts  :  See  if 
there  be  any  wicked  way  in  me,  and  lead  me  in  tfie 
way  everlasting."  Inquire  then  whether  under  a  seri- 
ous concern  to  know  your  state,  you  are  conversant 
with  your  own  hearts — whether  you  often  bring  them 
to  the  law  and  to  the  testimony,  and  try  them  by  the 
rules  which  you  find  there. 

But  here,  I  would  observe  to  you  ;  though  the  en- 
tire neglect  of  selfexamination  proves  you  to  be  in  H. 
Vol.  III.  3  h 


434  Sleeping  Sinners        [Serm.  XXXVI. 

state  of  sin,  it  is  not  every  kind  of  selfexamination, 
that  will  prove  the  contrary.  Sinners,  who  are  usually 
asleep,  may  at  times  rouse  up,  and  spend  a  few 
thoughts  on  their  dangerous  state,  and  then  sink  back 
into  their  slumbers.  Yea,  there  is  such  a  thing  as 
making  selfexaminatlon  a  mean  of  selfdeception.  If 
you  attend  only  to  those  things  which  seem  favorable, 
and  orerlook  every  thing  of  a  contrary  aspect —  if  you 
dwell  upon  the  good  actions  you  have  done,  and  spread 
them  as  a  cloak  over  your  iniquities — if  you  regard 
only  your  external  conduct,  and  never  explore  the 
motives  by  which  you  have  been  governed — if  you 
compare  yourselves  with  others,  and  conclude  that  all 
is  well,  because  you  see  in  them  certain  vices,  which 
you  have  not  practised ;  you  are  but  like  the  Pharisee, 
who  trusted  in  himself,  that  he  was  righteous,  because 
he  was  not  as  other  men  were,  extortioners,  unjust  and 
adulterers  ;  and  yet  never  considered  the  pride,  un- 
charitableness  and  arrogance,  which  were  in  his  heart. 
Your  aim,  in  such  a  kind  of  examination,  is  only  to 
persuade  yourselves,  that  your  state  is  good  ;  not  to 
know  whether  it  really  is  so.  This  examination  will 
terminate  in  stronger  delusion. 

3.  If  you  have  never  been,  in  any  degree,  affected 
with  a  sense  of  your  guilt,  and  of  your  dependence  on 
the  mercy  of  God  in  Christ,  you  are  among  those  who 
are  asleep. 

The  gospel  supposes  men  to  be  sinners,  and  as 
such  to  need  the  salvation  which  it  brings.  It  is  ab- 
surd to  offer  pardon  to  the  guiltless,  and  vain  to  offer 
it  to  those  who  think  themselves  so.  Christ  came, 
not  to  call  the  righteous,  but  sinners  to  repentance — 
not  to  save  those  who  are  out  of  danger,  but  to  seek 
them  who  are  lost.  In  order  to  repentance,  you  must 
be  convinced,  that  you  are  sinners.  In  order  to  your 
accepting  salvation  from  Christ,  you  must  see  your- 
selves to  be  lost.  Nothing  can  be  more  manifest,  on 
the  least  reflection,  than  that,  by  violating  God's  holy 


Serm.  XXXVI.]        Called  to  Awake.  435 

law,  we  have  fallen  into  condemnation,  from  Mhich  we 
cannot  deliver  ourselves.  An  insensibility  of  this  state 
is  an  evidence  of  a  spirit  of  slumber. 

The  just  live  by  faith  in  the  Son  of  God.  This 
faith  is  something  more  than  a  speculative  belief,  that 
the  Son  of  God  is  the  saviour  of  men.  As  much  as 
this  the  devils  believe.  It  is  such  a  humblinf^  view  of 
our  guilt,  and  such  a  sensible  persuasion  of  his  author- 
ity,  grace  and  sufficiency  to  save  the  guilty,  as  brings 
the  soul  to  submit  to  him  in  all  his  characters.  Con- 
viction of  sin  mu5t  precede  faith  in  Christ.  The  law, 
which  gives  the  knovv'ledge  of  our  guilt,  is  a  school- 
master to  bring  us  to  Christ,  that  we  may  be  justified 
by  faith.  Paul  was  alive  without  the  law  ;  but  when 
the  commandment  came  home  to  his  conscience,  sin 
revived  in  his  apprehension,  and  he  saw  himself  to  be 
dead.  Then  he  complained,  O  wretched  man  that  I 
am  !  Then  he  inquired,  who  shall  deliver  me  from  this 
death  ?  And  then  he  gave  thanks  to  God,  that  there 
was  deliverance  through  Jesus  Christ  the  Lord. 

Here,  my  friends,  renew  the  enquiry — What  report 
does  your  conscience  make  on  the  question  under  con- 
sideration ? — Can  you  say,  that,  under  a  deep  convic- 
tion of  your  pollution  and  guilt,  you  have  earnestly 
desired,  diligently  sought,  and  humbly  accepted  the  de- 
liverance offered  in  the  gospel  ?  Or  must  you  confess, 
that  you  have  lived  strangers  to  this  conviction  ? 

Think  it  not  sufficient,  that,  on  the  authority  of 
scripture,  which  pronounces  all  men  sinners,  you  are 
free  to  acknowledge jyowr^^-Zw^  such.  If  this  is  all  your 
conviction,  it  is  no  more  to  your  purpose,  than  your 
acknowledgment,  that  the  Turks  or  Algerienes  are  sin- 
ners. The  conviction  must  not  hover  around  at  a 
distance  ;  it  must  settle  upon  yourselves.  You  must 
see  your  oivn  sinfulness — -your  own  desert  of  God's 
wrath — your  own  dependence  on  the  great  Saviour  of 
sinners.     If  you  have  had  no  such  view  of  yourselves, 


436  Skephig  Shmers,         [Serm.  XXXVI, 

you  are  yet   concerned  in  tlie  call,    Awake   thou  that 
skepefl  and  arise  from  the  dead, 

4.  If  you  have  no  conflicts  with  sin  and  temptation, 
you  are  in  a  state  of  slumber. 

The  Christian  life  is  a  warfare,  not  only  with  flesh 
and  blood,  but  also  with  principalities  and  powers, 
wicked  Spirits,  and  the  rulers  of  the  darkness  of  this 
world.  The  remains  of  sin,  the  motions  of  the  flesh, 
the  objects  of  the  world,  the  examples  of  sinners,  and 
the  temptations  of  Satan,  oppose  the  Christian  in  his 
heavenly  course.  If  he  would  proceed  with  constancy, 
he  must  wrestle  with  all  these.  From  this  warfare  noth- 
ing can  free  us,  but  absolute  victory,  or  total  subjec- 
tion. The  Christian,  in  this  state  of  imperfection, 
never  gains  such  an  entire  conquest  over  his  enemies, 
as  to  spoil  them  of  all  their  power.  Though  he  is  de- 
livered from  their  dominion,  he  is  not  freed  from  their 
molestation. 

If  then  you  know  not  what  it  means  to  resist  tempt- 
ations, to  strive  against  corruptions,  to  deny  yourselves, 
to  crucify  the  flesh ;  you  are  led  captive  by  your  enemies 
at  their  will. 

You  may,  indeed,  have  some  inward  struggles  with 
sin,  when  you  are  not  delivered  from  its  dominion. 
An  alarming  providence,  the  forebodings  of  conscience, 
a  sense  of  shame,  a  regard  to  interest,  may,  at  times, 
excite  you  to  some  opposition  against  particular  sins, 
when  there  is  no  principle  of  holiness  in  your  hearts. 
But  then,  if  there  are  no  conflicts  of  this  kind,  you  are 
in  bondage  to  iniquity.  ^  Sin  has  full,  uncontrouled  do- 
niinion  over  you. 

^.  The  prevalence  of  a  sensual  and  carnal  disposi- 
tion is  a  sign  of  spiritual  death.  , 

They  who  have  risen  with  Christ  to  a  spiritual 
life,  have  set  their  affections  on  things  above  ;  their 
conversation  is  in  heaven  ;  they  >valk  not  after  the  flesh, 
but  after  the  Spirit  ;  they  are  hiying  up  treasure  in  hea- 
ven, and  their  hearti  arc  with  their  treasure.     If  you 


Serm.  XXXVI.]       Called  to  A-wake.         '        4S7 

are  strangers  to  such  a  life  as  this  ;  if  the  glory  of  hea- 
ven has  never  appeared  to  you  in  such  a  light,  as  to 
make  you  despise  and  forego  every  thing  which  comes 
in  competition  with  it ;  if  you  are  carrying  on  a  scheme 
for  this  world  only,  and  not  for  the  future  ;  if  you  have 
no  delight  in  the  exercises  of  religion,  nor  desire  of 
God's  favor  ;  if  you  can  live  contented  without  the  pres- 
ent tokens  of  his  love,  and  without  the  hope  of  a  fu- 
ture admission  to  the  presence  of  his  glory  ;  you  are 
under  the  influence  of  spiritual  slumber — you  are  dead 
in  trespasses  and  sin. 

C.  Stupidity  under  the  warnings  of  God's  word  and 
providence,  indicates  such  a  state  of  soul,  as  the  scrip- 
ture compares  to  sleep. 

The  Christiim,  renewed  in  the  spirit  of  his  mind,  has 
a  quick  and  lively  sense  of  divine  things — he  has  a 
heart  which  is  tender,  apt  to  be  impressed  w  ith  the 
concerns  of  religion,  open  to  conviction  of,  and  sus- 
ceptible of  relentings  for  sin.  When  he  is  warned  of 
God,  he  is  moved  with  fear.  He  is  afraid  of  God's 
judgments  and  trembles  at  his  word.  This  spiritual 
sensibility  is  an  essential  property  of  the  new  creature. 

What  is  your  temper  ?  Is  it  the  reverse  of  this  I  Is 
your  heart  unfeeling  to  guilt  and  danger  ?  Is  it  impen- 
etrable to  the  sword  of  the  Spirit  ?  Can  you  hear  the 
impenitent  sinner  described  by  characters,  which  direct- 
ly apply  to  you,  and  yet  not  be  aftectcd  with  your  aw- 
ful state  ?  Can  you  hear  the  warnings  of  God's  word 
and  providence  proclaimed,  and  yet  feel  no  solicitude  ; 
but  still  flatter  yourselves  that  you  shall  iiave  peace  ? — 
You  are  as  one  that  lieth  down  in  the  midst  of  the  sea, 
or  that  sleepedi  on  the  top  of  the  mast. 

7.  The  soul,  in  which  the  temper  of  the  gospel  is 
formed,  hungers  and  thirsts  after  righteousness,  desires 
spiritual  growth,  and  reaches  after  perfection.  How  is 
it  with  you  ?  Are  you  unacquainted  with  the  aspira- 
tions of  the  humble  soul  after  holy  and  heavenly  im- 
provements ?  Are  you  contented  with  the  attainments, 


438  Sleeping  Shmers,       [Serm.  XXXVI. 

which  you  suppose  you  have  already  made  ?  Does 
jour  liope  of  heaven  make  you  careless  and  negligent 
in  duty  ?  Do  you  rest  satisfied  with  such  a  measure  of 
goodness,  as  you  imagine,  may  be  sufficient  to  save  you 
from  hell  ?  If  this  is  your  spirit  and  temper,  all  your  re- 
ligion is  vain,  and  iill  your  hopes  are  delusive. 

The  true  Christian  loves  God's  v»^ord,  because  he  is 
thereby  instructed,  encouraged  and  quickened  in  his 
.  duty.  He  loves  divine  ordinances,  because  he  is  thereby 
nourished  in  faith  and  holiness.  As  a  new  born  babe 
he  desires  this  sincere  milk,  that  he  may  grow  thereby. 
His  holy  desires  excite  him  to  prayer.  He  main- 
tains a  daily  communion  v/ith  God.  He  comes  to 
the  throne  of  grace,  that  he  may  obtain  grace  to  help 
in  time  of  need.  If  then  you  live  in  a  careless  and 
customary  neglect  of  these  instituted  means  of  religion, 
you  are,  undoubtedly,  in  that  indolent  state  of  mind, 
which  our  text  expresses  by  the  metaphors  oi sleep  and 
death. 

To  you,  then,  I  may,  with  great  propriety,  and  God 
grant,  I  may  with  equal  success, 

II.  Open  and  apply  the  call  in  the  text,  Aiaake  thou 
that  sleepest,  and  arise  from  the  dead, 

1.  This  awaking  must  suppose  and  imply  a  convic- 
tion of  your  sin,  and  a  sense  of  your  danger. 

Exhortations  to  repentance  are  addressed,  without 
effect,  to  those  v/ho  knov/  not  that  they  are  miserable 
and  wretched.  Vv  hen  such  are  urged  to  return  unto 
God,  their  language  is,  Wherein  shall  we  return  ? 

Conipare  yourselves  with  the  law  of  God,  that  you 
may  obtain  the  knowledge  of  sin  ;  bring  home  to  your- 
selves the  threatenings  of  the  law,  that  sin  may  appear 
exceeding  sinful. 

The  call  in  the  text  is  a  warning  of  your  danger.  It 
is  like  that  of  the  shipmaster  to  Jonah,  sleeping  in  a 
storm  :  "  What  meanest  thou,  O  sleeper  ?  Arise,  call 
upon  thy  God."  It  is  like  that  of  the  prophet  to  the 
selfflattering  sinners  in  Judah :  "  Rise  up,  ye  that  are  at 


I 


Serm.  XXXVr.]         Called  to  Awake.  43^^ 

case  ;  hear  my  voice,  ye  careless  ones  ;  many  days  and 
years  shall  ye  be  troubled." 

Consider,  I  beseech  you,  my  friends,  what  a  condi- 
tion you  are  in,  God  has  appointed  a  day,  in  which 
he  will  judge  the  world  in  righteousness.  The  pun- 
ishment, which  he  will  inflict  on  those  of  your  char- 
acter, is  great  beyond  conception.  The  scripture  re- 
presents it  by  the  most  awful  images  and  similitudes. 
Whatever  may  be  their  particular  import,  they  evident- 
ly signify,  in  general,  that  the  punishment  which  av^-aits 
the  ungodly  will  be  perpetual  and  extreme.  Though 
it  will  not  be  executed  in  full  measure,  until  the  final 
judgment,  yet  it  will  undoubtedly,  begin  at  the  time  of 
death.  The  rich  man,  when  he  died,  lifted  up  his 
eyes  in  hell,  being  in  torments.  This  is  not  spoken  by 
way  of  anticipation  ;  for  at  this  time,  he  had  five  breth- 
ren in  his  father's  house,  to  whonv  he  vvished  a  special 
warning  might  be  sent,  lest  they  should  come  to  that 
place  of  torment.  You  are,  therefore,  now  exposed 
to  this  punisment.  It  is  only  the  precarious  breath  of 
your  nostrils,  which  suspends  it. 

Your  danger  is  much  increased  by  your  carelessness, 
because  this  renders  your  repentance  more  doubtful. 
While  your  carelessness  continues,  your  danger  is  daily 
growing  greater  ;  for  you  are  adding  sin  to  sin  ;  you 
are  abusing  the  mercy  and  patience  of  God  ;  you  are 
hardening  your  heart  more  and  more  ;  you  are  sink- 
ing from  slumber  to  sleep,  from  sleep  to  death,  in  your 
trespasses  and  sins.  It  is  therefore  high  time  to  awake ; 
for  while  you  say,  peace  and  safety,  destruction  is  com- 
ing upon  you  ;  and  '*  your  iniquity  shall  be  to  you  as 
a  breach  ready  to  flill,  swelling  out  in  a  high  wall, 
whose  breaking  cometh  suddenly  in  an  instant." 

2.  This  awaking  from  sleep,  and  arising  from  the 
dead,  implies  arGal  repentance  of  sin,  and  tiirningloGod, 

"  Awake  to  righteousness,"  says  the  Apostle,  "  and 
sin  not."  "  The  night  is  far  spent,  the  day  is  at  hand  ; 
it  is  high  time  to  awake  out  of  sleep.     Let  us  there- 


44G  Sleepbig  Sinners y         [Serm.  XXXVI. 

fore  put  off  the  works  of  darkness,  and  put  on  the  ar- 
mor of  light." — "  Put  on  the  breast  plate  of  faith  and 
love,  and  for  an  helmtt  the  hope  of  salvation."  Arise 
and  come  forth,  dressed  in  robes,  and  equipped  ^vith 
armor  suitable  for  the  business  and  dangers  of  the  day. 
The  import  of  the  metaphor  here  used,  is  more  literal- 
ly expressed  by  your  being  reneued  in  the  Spirit  of 
your  mind,  and  putting  off  the  old  man  with  his  deeds, 
and  putting  on  the  new  man  which  is  created  after  the 
image  of  God.  Think  not  then,  that  you  have  com- 
plied with  this  call,  until  your  hearts  are  changed  from 
the  habitual  love  of  sin,  to  the  love  of  universal 
holiness  ;  and  conclude  not,  that  you  are  the  subjects 
of  this  change,  until  you  experience  the  abiding  fruits 
of  it  in  your  tempers  and  lives.     This  leads  me  to  say, 

3.  They,  who  have  awoke  from  their  sleep  and  ris- 
en from  the  dead,  will  experience  the  properties,  and 
maintain  the  exercises  of  a  holy  and  spiritual  life. 

They  will  be  hea'oenly  minded.  Being  risen  with 
Christ,  they  will  set  their  affection  on  things  above, 
for  Christ  is  there,  and  their  interest  is  there. 

They  will  be  'watchful  against  sin  and  temptation. 
They  will  no  more  have  fellowship  with  the  unfruitful 
works  of  darkness  ;  but  rather  reprove  them.  They 
will  walk  circumspectly,  and  abstain  from  the  appear- 
ance of  evil. 

They  will  have  a  /^'w^d'rwd'j^  of  conscience  ;  a  heart  of 
flesh  in  opposition  to  the  heart  of  stone.  This  will  dis- 
cover itself  in  a  humble  jealousy  of  themselves,  in  a 
careful  inspection  of  their  tempers  and  lives,  in  a  ready 
conviction  of  sin,  and  easy  relentings  for  it. 

They  will  walk  in  newness  of  life^  studying  what  is 
acceptable  in  the  sight  of  God.  They  will  no  more 
yield  themselves  to  sin,  but  wiH  yield  themselves  to 
God,  as  those  who  are  alive  from  the  dead,  and  their 
members  instruments  of  righteousness  to  him. 

They  will  delight  in  prayer.  The  soul  born  from 
above,  looks  upward,  and  tends  to  his  native  place.     It 


SERJf.  XXXVI.]         Called  to  Aiuakel  441 

^vas  said  of  Paul,  after  his  conversion,  *'  Eehold,  he 
prayeth."  Paul  had  doubdess  prayed  before  ;  for  he 
was  a  Pharisee  ;  and  the  Pharisees  prayed  long  and  of- 
ten. But  his  Phariseean  prayers  are  not  reckoned  here. 
Now  it  is  said  ;  "  Behold  he  prayeth."  He  prayed, 
as  a  man  ought  to  do>  from  his  heart.  His  soul  quick- 
ened to  a  new  life,  felt  new  desires,  and  made  new  re- 
quests. 

They  will  aspire  after  improniements  in  knowledge 
and  holiness,  and  delight  in  the  means  of  spiritual 
growth.  Babes  in  Christ  long  for  the  stature  of  per- 
fect men. 

You  see  then,  what  this  rising  from  the  dead  means. 
Let  us  now, 

III.  Attend  to  the  encouragement ,  which  the  text  con- 
tains. "  Awake  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  ghe  thee  lighV — shall  shine  up<t 
on  and  enlighten  thee. 

1.  This  may  be  understood  as  a  promise  of  pardon 
and  eternal  life  on  your  repentance. 

"  Repent  and  be  converted,  that  your  sins  may  be 
blotted  out."  However  great  and  numerous  they  are, 
they  may  all  be  forgiven  through  the  blood  of  your  Re- 
deemer. This  cleanses  from  all  sin."  "The  right- 
eousness of  God  through  the  faith  of  Christ  is  unto  all 
who  believe,  and  there  is  no  diflFerence."  The  great- 
ness of  your  guilt  is  no  obstruction  to  God's  pardoning 
mercy — it  is  only  your  impaiitence  which  excludes 
you  from  the  hopes  of  the  gospeh  See,  what  light 
arises  in  darkness. 

2.  The  words  farther  import  God's  gracious  atten- 
tion to  awakened  souls,  when  they  frame  their  doings 
to  turn  to  him. 

The  call  is,  A-iuake,  arise  from  the  dead — repair  to  the 
Saviour.  Say  not,  *'  We  are  unable  to  discern  the 
way  :"  Christ  will  shine  upon  you  and  give  you  light. 
Say  not,  "  We  are  unable  to  rise  and  walk  :"  He  will 
meet  you  with  his  grace.  "  Arise,  he  calleth  you.'* 
Vol.  ill.  si 


442  Sleeping  Sinners,  [Serm.  XXXVL 

He  will  guide  your  steps.  Stretch  out  to  him  your 
withered  hand  ;  he  will  give  it  strength.  When  the 
prodigal,  having  come  to  himself,  felt  his  own  wretched 
condition,  and  contemplated  the  rich  supplies  in  his 
father's  house— what  did  he  say  ?  Did  he  complain, 
*' I  cannot  return?" — No:  He  resolved,  *'Iwilla- 
rise  and  go  to  my  father."  "  And  while  he  was  yet  a 
great  way  off,  the  father  savv^  him,  had  compassion  on 
him  and  ran  to  meet  him. 

Do  vou  ask,  "  What  can  the  dead  do  toward  their 
own  resurrection  ? — To  what  purpose  are  the  prayers 
and  endeavors  of  sinners  for  dieir  own  conversion  ?" — 
These  are  questions  of  a  soul  at  ease — of  a  sluggard 
who  pleads,  *'  A  little  more  sleep,  a  little  more  slum- 
ber, a  little  folding  of  the  hands  to  sleep."  Your  dan- 
ger has  been  set  before  you.  If  you  have  been  whol- 
ly inattentive,  and  are  still  unawakened,  I  can  only  tell 
you  again,  your  dinger  is  exceeding  great,  and  greater 
than  before.  The  same  stupidity,  which  has  hindered 
your  attention  to  this  warning,  will,  I  am  afraid,  defeat 
any  advice  which  can  be  given  you.  But  if,  convinced 
of  your  guilt,  and  sensible  of  your  danger,  you  seri- 
ously inquire,  what  you  must  do,  you  will  gladly  re- 
ceive the  word. 

Acquaint  yourselves,  then,  with  the  nature  of  reli- 
gion. Think  on  your  ways,  and  compare  them  with 
the  word  of  God*  Read  and  hear  this  word  with  hon- 
est selfapplication.  Avoid  whatever  might  extinguish 
your  present  sober  sentiments.  Shun  the  occasions  of, 
and  temptations  to  sin.  Daily  implore  God's  quicken- 
ing and  sanctifying  grace,  and  in  humble  dependence 
on  this  grace  form  your  resolutions  against  sin,  and 
your  purposes  of  new  obedience. 

Consider  your  present  awakening  as  a  new  call  from 
God  to  turn  to  him  and  hope  in  his  grace.  To 
this  grace  you  are  indebted  for  the  work  begun  in  you. 
Receive  it  not  in  vain.  However  insufficient  you  are 
to  do  any  thing  as  of  yourselves,  yet  remember  you 


Serm.  XXXVI.]         Called  to  Awake.  443 

are  not  left  to  yourselves.  By  that  grace  which  is  now 
striving  with  you,  there  is  something  which  you  may 
do.  '*  vV  ork  out  your  salvation  with  fear  and  trem- 
bling, for  it  is  God  who  worketh  in  you." 

You  see,  on  the  one  hand,  how  dangerous  is  your 
condition,  while  you  continue  in  your  sins  ;  and  on  the 
other,  how  great  is  your  encouragement  to  repent  and 
seek  God's  mercy.  If  you  are  still  unpersuaded — if 
neither  a  view  of  God's  wrath  makes  you  afraid,  nor  a 
view  of  his  mercy  animates  your  hope — if  despising 
both  the  terrors  of  the  law,  and  the  invitations  of  the 
gospel,  you  go  on  still  in  your  trespasses,  what  more 
shall  be  said  ? — Know,  my  friends,  it  is  high  time  to 
awake  out  of  sleep.  Though  you  may  sleep  in  sin, 
and  delay  your  repentance,  yet  your  judgment  lingereth 
not,  and  your  damnation  slnmbereth  not ;  but  you  are 
bringing  on  yourselves  swift  destruction.  Therefore 
awake,  ye  who  sleep,  and  arise  from  the  dead,  for  now 
Christ  will  give  you  light. 


gySftM.  J  ■*.Wig«'*JMfliW*»i»M.W  I  WWWtmuK  tUtJ*  I    ,  1 1 II 11  il  TJ.lJ»jaj«.IJI  *l  J»a  !L  dt  LJI  Jl— BM— tt^TSt^ira 


SERMON   XXXVII, 


Christian  Circumspection. 


EPHESIANS  V,  15,  16,  17. 


See  then  that  ye  tvalk  circumspectly^  not  as  fools,  but  as  wise,- 


bccausc  the  days  are  evil.      Wherefore  be  not  wiivisey  but  under= 
standing  Kvhat  the  noill  of  the  Lord  is, 

1  HESE  Ephesians,  who  were  sometimes  in 
darkness  or  Heathenism,  had  now  by  the  preaching  of 
the  gospel  become  hght  in  the  Lord.  The  Apostle 
therefore  exhorts  them  to  walk  as  children  of  light — 
"  not  as  fools,  but  as  wise."  To  walk  in  wisdom  is  a 
phrase,  which  may  be  understood  as  comprehending  the 
•whole  of  religion  :  But  here  it  is  used  more  especial- 
ly to  express  the  prudence  and  discretion^  which  ought 
to  distinguish  the  Christian  life.  It  is  to  walk  circum- 
spectly. And  the  reason  assigned  is,  "  because  the 
days  are  evil." 

We  will  explain  the  duty,  and  then  apply  the   argu- 
ment. 

I.  The  duty  recommended  is,    "  to  walk   circum- 
spectly »^^ 

The  original  word  is  often  rendered,  diligently  ;  as 
where  Herod  inquired  diligently  of  the  wise  men,  what 
time   the   star  appeared  ;  and  commanded    them  to 


Serm.  XXXVII.]    Christian  Ciicuinspectioju      445 

isearch  diligently  for  the  child,  whom  the  star  designat- 
ed. It  is  composed  of  two  words,  one  of  which  sig- 
nifies the  height  or  top  of  a  thing  ;  the  other  signifies 
to  go  OT  walk.  The  phrase  then  imports  ^\\c\\2l  cau- 
tion and  exactness  in  our  Christian  conversation,  as  re- 
sembles that  which  men  use,  when  they  are  walking  on 
the  top  of  a  precipice,  or  the  summit  of  a  building, 
where' a  small  mistep  would  endanger  a  fall,  and  a  fa!! 
would  be  fatal. 

This  circumspection  will  best  be  illustrated  by  its  ap- 
plication to  particular  cases. 

1.  Walk  circumspectly  that  you  may  keep  within 
the  line  of  your  duty. 

Religion  is  not  an  extended  plain,  in  which  you  may 
walk  at  large,  and  turn  to  any  point  without  passing  its 
limits  ;  but  it  is  a  strait  and  narrow  path,  in  which 
you  must  pursue  one  steady  course  without  deviating 
to  either  side.  Your  course  often  lies  in  a  medium 
between  two  extremes.  If  from  this  course  you  devi- 
ate, you  step  into  the  territory  of  vice.  There  are  some 
virtues,  which  are  not  capable  of  excess.  There  are 
others  which  consist  in  a  mediocrity.  With  reference 
to  these  the  Apostle  says,  *' Let  your  moderation  be 
known  to  all  men." 

Be  circumspect,  that  you  may  not  mistake  your  du- 
ty. Prove  all  things ;  and  hold  fast  that  which  is  good." 
Form  your  religious  sentiments,  by  the  plain  doctrines 
and  precepts  of  the  gospel — not  by  the  vague  opinions, 
or  corrupt  practices  of  the  world.  There  are  'errors, 
which  some  embrace  with  airs  of  assurance,  and  de- 
fend'with  ostentation  of  argument.  But  be  not  de- 
ceived :  "  Ponder  well  the  path  of  your  feet,  and  let 
your  ways  be  established." 

Be  watchful  to  retain  a  sense  of  virtue  and  rectitude. 
**  Give  earnest  heed  to  the  thing^s  whicli  you  have  learn- 
ed,  lest  by  any  means  you  let  them  slip.'' — "  Having 
chosen  the  way  of  truth,  lay  God's  judgments  before 
you,  and  cleave  to  his  testimonies." 


446      Christian  Circumspection.  [Serm.  XXXVII. 

Be  attentive,  that  you  may  conform  to  the  spirit  of 
•God's  commands. 

Our  Lord  says,  "  Be  wise  as  serpents,  and  harmless 
as  doves." — "  Be  wise  ;"  but  with  your  wisdom  com- 
bine "  innocence."  Be  harmless,  but  not  silly  ;  in- 
oflfensive,  but  not  unguarded — be  prudent,  but  not  craf- 
ty ;  cautious,  but  not  insidious,  act  right  yourselves, 
and  beware  of  men. 

The  Apostle  says,  "  Be  angry  and  sin  not."  You 
may  resent  an  injury,  but  not  indulge  malevolence — 
may  take  measures  lor  defence,  but  not  study  arts  of 
revenge. 

You  are  cautioned,  "  neither  to  despise  the  chasten- 
ing of  the  Lord,  nor  to  faint  under  his  rebukes."  Be- 
tween these  extremes  lies  your  duty  in  the  day  of  af- 
fliction. Be  sensible  of,  but  not  impatient  under  God's 
corrections — be  prayerful,  but  not  complaining — be 
humble,  but  not  disconsolate. 

It  is  a  precept  of  the  gospel,  ^'  Take  no  thought  for 
the  morrow.'*  This,  however,  must  be  understood  in 
a  sense  consistent  with  the  precepts,  which  require  you 
to  do  your  own  business,  abide  in  your  calling  and 
provide  for  your  household.  In  this  mortal  state,  look 
and  prepare  for  changes  ;  but  be  not  solicitous  about 
them.  In  all  conditions  maintain  a  balance  of  mind. 
Be  neither  anxious  nor  careless — neither  perplexed  nor 
stupid — neither  thoughtless  of  contingences,  nor  dis- 
tressed with  the  fear  of  them. 

"  Be  gende  and  easy  to  be  entreated ;"  yet  never 
stoop  to  sinful  compliances— be  steady  in  duty,  but 
not  obstinate  in  trifles — hear  instruction  and  reproof ; 
but  be  well  persuaded  in  your  own  minds — change 
your  opinions  and  manners,  when  you  are  convinced 
they  have  been  wrong ;  but  be  not  children  carried 
about  with  every  wind  of  doctrine — be  strict,  but  not 
superstitious — cheerful,  but  not  vain — serious,  but  not 
morose— useful  in  your  places,  but  not  busy  in  other 


Ser*^.  XXXVII. 3  Christian  Circumspection,       A4i*t 

men's  matters — exemplary  in  conversation,  but  not  os- 
tentatious—eminently holy,  but  unafFectedly  humble. 

That  in  these  and  similar  cases  you  may  walk  by  the 
strait  line  of  duty,  you  must  walk  circumspectly. 

2.  Walk  circumspectly,  that  you  may  escape  the 
snares  in  your  way, 

"  A  prudent  man  foreseeth  evil  and  hideth  himself : 
The  simple  pass  on  and  are  punished. '^'  Your  great- 
est security  lies  in  watchfulness  and  prayer,  lest  you 
enter  into  temptations.  If  they  meet  you,  resist  them  ;' 
but  your  first  care  must  be  to  avoid  them.  If  you 
rashly  throw  yourselves  in  their  way  and  challenge  theni' 
to  the  combat,  there  is  little  reason  to  hope  you  will 
come  off  unhurt. 

Often  look  forward  to  descry  your  dangers  :  De- 
cline them,  when  you  can  :  If  you  cannot  decline 
them,  arm  yourselves  to  meet  them,  and  proceed  with 
courage,  relying  on  divine  support.  Temptations  wilt 
most  easily  prevail,  when  they  take  you  by  surprise. 

Attend  to  your  particular  situation  and  condition  iu 
life.  Poverty  and  riches,  adversity  and  prosperity, 
youth  and  age,  a  public  and  a  private  station,  have 
their  respective  dangers.  Consider  your  own  state, 
and  beware  of  the  temptations  which  it  brings. 

Examine  your  infirmities,  biasses  and  corruptions. 
Thus  you  will  learn  what  sins  and  temptations  most 
easily  beset  you,  and  prevail  against  you  ;  and  thus 
you  will  know,  where  to  place  your  strongest  guard. 

Often  review  your  past  life,  and  reflect  on  former 
temptaiions,  and  the  circumstances  from  which  they 
arose.  Thus  experience  will  teach  you,  how  to  em- 
ploy your  future  caution. 

Be  circumspect,  that  you  may  detect  your  enemies^ 
■when  they  approach  you  in  disguise.  They  will  often 
come  with  deceitful  pretensions,  appear  in  the  fascinat- 
ing garb  of  friendship  and  innocence,  and  address  you 
by  guileful  flatteries  and  subtle  insinuations.  Beware, 
fcst  you  be  led  away  with  the  errors  of  the  'A'ickcd.  Ex- 


448         Christian  Circumspection.  [Serm.  XXXVIL' 

amine  with  care  every  suspicious  suggestion,  whether 
from  within  or  without.  Be  not  ignorant  of  the  de- 
ceitfulness  of  the  heart,  the  wiles  of  the  devil,  the 
craftiness  of  men,  and  the  snares  of  the  world,  lest  you 
be  seduced  from  your  virtuous  resolution,  and  fall  from 
your  stedfastness. 

Be  vigilant,  lest  while  you  oppose  one  temptation, 
}^ou  invite  another  ;  and  while  you  avoid  one  extreme, 
you  rush  into  the  contrary.  Dangers  await  you  on 
both  sides  :  To  guard  on  one  side  only,  is  to  leave  the 
other  more  defenceless. 

Never  neglect  your  duty  under  pretence  of  shunning 
a  temptation.  Where  duty  calls,  thither  you  must  go ; 
apprized  indeed  of  your  dangers,  but  unavved  by  them. 
To  decline  known  duty  on  account  of  foreseen  tempta- 
tions, is  a  false  caution.  The  true  caution  is  to  collect 
the  strength  of  your  faith,  and  implore  the  aid  of  God's 
grace. 

Circumspection  is  peculiarly  necessary  when  "  temp- 
tations actually  surround  you.  David  says,  "  I  will 
take  heed  to  my  ways,  that  1  sin  not  ^vith  my  tongue ; 
1  will  keep  my  mouth  with  a  bridle  while  the  wicked 
is  before  me." 

3.  A\'alk  circumspectly  that  you  may  wisely  comport 
with  the  aspects  of  Providence. 

The  beauty  of  religion,  yea,  religion  itself,  greatly 
consists  in  the  correspondence  of  your  temper  and  be- 
havior with  your  existing  circumstances.  In  the  day 
of  prosperity  be  joyful,  and  in  the  day  of  adversity  con- 
sider.  In  affliction  be  patient  and  humble — in  povertv 
be  contented  and  submissive.  In  straits  and  perplexi- 
ties cast  your  cares  on  God — in  affluence  remember 
and  shew  kindness  to  the  poor — in  worldly  success  be 
thankful,  but  rejoice  witli  trembling — in  preferment 
check  your  ambition  and  study  to  be  extensively  use- 
ful— in  every  relation  fulfil  its  appropriate  obligations. 
Every  pious  affection  and  virtuous  exercise  is  then 
most  amiable  in  itself,  most  acceptable  to  God;  most 


Serm.  XXXVII.]  Christta?!  Ctrcuinspecdon,       449 

comfortable  to  ourselves  and  most  profitable  to  men, 
when  it  is  best  adapted  to  our  relations  and  circum- 
stances. 

4.  Be  circumspect,  that  you  may  do  eiiery  duty  in 
its  time  and  place. 

You  are  to  attend  on  the  daily  worship  of  God  in 
your  families  and  closets,  and  you  are  also  to  pursue 
the  business  of  your  respective  vocations.  Here  call 
in  the  direction  of  wisdom,  that  you  may  not  give  to 
the  former  that  time  which  belongs  to  the  latter ;  nor 
that  application  to  the  latter  which  would  divert  you 
from,  or  unfit  you  for  the  former.  Let  each  have  its 
due  share  of  your  time  and  attention. 

Be  kind  and  beneficent  to  the  poor  ;  but  take  heed 
to  yourselves,  that  ye  do  not  your  alms  to  be  seen  of 
men,  that  you  feed  not  their  vices,  when  you  should 
relieve  their  necessities,  and  that  you  give  not  in  os- 
tentatious charity,  what  you  owe  to  the  wants  of  your 
families  or  the  demands  of  your  creditors.  And  on  the 
other  hand,  make  not  the  calls  of  domestic  exigence, 
or  the  obligations  of  social  justice  a  mere  pretext  to 
excuse  yourselves  from  doing  good,  wlien  theoccasion 
of  others  requires,  and  your  own  ability  permits. 

You  are  to  regard  principally  the  interest  of  your 
souls  ;  but  you  may  not  neglect  the  care  of  your  bod- 
ies. Here  you  must  be  circumspect,  lest  you  suffer  your 
temporal  concerns  to  exclude  those  of  eternity  ;  or  lest, 
under  pretence  of  engugedness  in  religion,  you  forget 
the  obligations  of  industry,  justice  and  beneficence. 

You  are  to  attend  on  the  instituted  ordinances  of  the 
gospel  ;  but  beware  lest  you  substitute  these  for  that 
solid  and  substantial  holiness,  which  these  were  in- 
tended to  promote. 

You  must  observe  the  outward  forms  of  religion 
with  godly'  sincerity  ;  but  never  plead  the  possible 
want  of  sincerity  as  a  reason  for  neglecting  the  forms. 

Prudence  will  direct  you  to  avoid,  Vvhen  you  inno- 
cently can  avoid,  the  temporal  inconveniences  attend- 
Vol'.  III.  3  s 


450       Christian  Circumspection.    [Serm.  XXXVllj 

ing  a  profession  of  religion.  "  When  they  persecute? 
you  in  this  city  flee  to  another."  But  in  your  caution 
to  escape  the  evils  of  the  world,  you  must  not  decline 
a  profession,  deny  the  faith  and  put  away  a  good  con- 
science. "  Whosoever  is  ashamed  of  Christ  in  an 
evil  generation,  of  him  will  Christ  be  ashamed  in  the 
presence  of  his  Father."  This  seems  to  be  the  case 
especially  intended  in  the  text.  As  the  times  were 
dangerous,  Christians  were  to  walk  circumspectly,  that 
they  might  preserve  their  integrity,  and  yet  avoid  the 
evils  which  threatened  them.  If  both  could  not  be 
done,  they  must  maintain  their  integrity  at  all  hazards. 

5.  Walk  circumspectly,  that  your  goad  may  not  be 
e'oil  spoken  of. 

On  no  consideration  may  you  do  evil  or  neglect 
duty  :  But  in  the  manner  of  performing  your  duty, 
you  may  often,  with  great  advantage,  accommodate 
yourselves  to  the  weaknesses,  humors  and  inclinations 
of  others.  Innocent  liberties  you  must  avoid,  when 
your  use  of  them  would  be  perverted  to  the  dishonor 
of  religion  and  the  prejudice  of  your  own  character. 
In  things  indifferent  be  not  rigid  and  uncomplying, 
but  by  an  easy  condescension  please  all  men  for  their 
good.  Thus  the  Apostle  "  was  made  all  things  to  all 
men,  that  he  might  by  all  means  save  some. 

The  behavior  of  Christians  is  watched,  by  some, 
that  they  may  imitate  it ;  by  more,  that  they  may  vili- 
fy it.  So  act  in  all  things,  that  you  may  encourage 
the  virtuous,  silence  the  captious,  and  cut  off  occasion 
from  them  who  desire  occasion  to  reproach  your  pro- 
fession and  the  gospel  which  you  profess.  "  Walk  in 
wisdom  toward  them  who  are  withoift.  And  let  your 
speech  be  always  with  grace  seasoned  with  salt,  that  yc 
may  knov/  how  ye  ought  to  answer  every  man." 

I  have  illustrated  the  circumspect  behavior  which 
the  Apostle  recommends.  The  argument  by  which 
he  urges  it,  is  this  : 

II.  *'  The  days  are  evil." 


Serm.  XXXVII. ]    Christian  Circumspection*       451 

The  argument  was  not  peculiar  to  those  early  times. 
It  is  pertinent  at  all  times. 

The  Christian,  while  he  dwells  on  eartli,  may  say, 
*'  The  days  are  evil,"  because  he  finis  in  himself 
much  disorder  and  corruption,  in  the  world  of  glory 
watchfulness  will  be  superseded  by  ijerfection.  Here 
he  must  walk  circumspectly,  that  he  may  not  be  drawn 
away  by  fleshly  lusts  and  worldly  affections — may  keep 
under  his  body  and  bring  it  into  subjection — may 
strengthen  the  principles  of  holiness  in  his  soul,  and 
confirm  his  heavenly  hopes. 

The  days  are  evil,  as  he  is  exposed  to  various  afflic- 
tions. He  must  walk  circumspectly,  that  he  may- 
comport  with  the  aspects  of  providence,  accommodate 
himself  to  all  changes  of  condition,  learn  obedience  and 
resignation  to  God  by  the  things  which  he  suflcTs,  and 
by  faith  and  patience  obtain  the  promises. 

The  days  are  evil,  for  there  are  many  adversaries. 
Evil  spirits,  worldly  objects,  wicked  examples  and 
fleshly  inclinations  oppose  his  progress.  He  must 
walk  circumspectly,  that  he  may  foresee  and  avoid 
temptations,  guard  against  a  surprise,  prevent  the  un- 
due influence  of  sensible  objects,  and  be  blameless  and 
harmless  in  the  midst  of  a  perverse  nation. 

The  days  are  evil,  as  iniquity  abounds.  He  must 
walk  circumspectly,  that  he  may  keep  himself  unspot- 
ted from  the  world,  may  secure  his  good  profession 
from  contempt,  may  stop  the  progress  of  vice  and  er- 
ror, and  support  the  languishing  cause  of  truth  and 
righteousness. 

Let  us  apply  to  ourselves  these  considerations ;  and 
as  we  profess  to  be  Christians— to  be  children  of  light 
and  of  the  day,  let  us  not  walk  as  those  who  are  in 
darkness,  and  know  not  at  what  they  stumble  ;  but  let 
us  walk  wisely  and  circumspectly,  redeeming  the  time, 
because  the  days  are  evil. 


SERMON    XXXVilL 

Redemption  of  Thiie^ 

EPHESIANS  V.    16; 
-Redeeming  the  timet  because  the  days  are  evil. 


1  HE  redemption  of  time,  together  with  the  ren^ 
^on  for  it,  "  the  days  are  evil,"  will  be  the  subject  of 
our  present  medi  tar  ions. 

I.  Wc  will  consider  what  it  is  to  redeem  the  time. 

To  redeem  is  to  reclaim  by  price,  or  recover  by  la- 
bor that  which  has  been  lost  or  alienated  ;  or  to  pre- 
serve by  prudence  that  which  is  in  danger.  It  is  a 
metaphor  taken  from  the  practice  of  merchants,  who 
observe  the  favorable  seasons  of  buying  and  selling,  of 
making  profits  and  repairing  losses,  who  keep  regular 
accounts  of  their  expenses  and  gains,  and  often  inspect 
their  affairs,  to  know  whether  their  interest  is  in  prog- 
ress or  decline. 

It  is  here  supposed  that  time  is  precious.  That  we 
may  redeem  it,  we  must  make  a  just  estimate  of  its 
value. 

It  is  precious,  because  we  have  much  business  on 
our  hands — business  which  relates,  not  to  our  bodies 
only,  but  to  our  souls — not  meiH^ly  to  this  life,  but  to 
the  whole  duration  of  our  existence. 


Serm.  XXXVIII.]     Redemption  of  Time.  453 

It  is  precious,  because  it  is  short  and  uncertain  ; 
and  our  work  must  be  done  soon,  or  it  never  can  be 
done  at  all. 

it  is  precious,  because  part,  and,  with  many,  the 
greater  part  of  it  is  gone  already.  What  remains  is 
increased  in  value,  as  it  is  contracted  in  length.  We 
had  none  to  waste  at  first  ;  we  have  need  to  be  frugal 
now. 

To  redeem  time  is  to  regain  what  is  lost,  and  to  save 
what  is  left. 

First  :   We  must  regain  the  time  which  is  lost. 

Time  passed,  indeed,  cannot  be  recalled.  Each 
ttioment,  which  flies  off,  is  gone  forever,  and  will  re- 
turn no  more.  Like  the  wind,  it  passeth  away  and 
Cometh  not  again.  But  we  do  the  best  we  can  toward 
the  recovery  of  lost  time,  when  we  reflect  with  sorrow 
on  follies  past,  and  resolve  to  be  wise  in  future. 
Though  we  cannot  revoke  the  past  guilty  scenes,  yet 
we  may  repent  that  we  have  lived  as  we  have  done  ; 
and  be  careful  now  to  live  as  we  should  have  done. 
W'>  shall  not  amend  our  lives,  until  we  repent  of  past 
sins  ;  nor  improve  our  future  time  well,  until  we  are 
humbled,  that  the  past  has  been  spent  so  ill. 

Sit  down  then,  and  take  a  serious  review  of  life. 
Inquire  how  it  has  been  employed — v\  hat  attention  you 
have  paid  to  the  great  end  of  your  existence — what 
good  you  have  done  for  others,  or  i^ained  for  your- 
selves— what  proficiency  you  liave  made  in  knowledge 
and  holiness — what  hope  you  have  acquired,  and  on 
what  ground  ii  rests. 

Upon  strict  inquiry,  many,  I  am  afraid,  will  find, 
they  have  done  little  or  nothing  to  the  purpose,  and 
their  work  is  all  to  be  done,  when  much  of  the  day  is 
spent.  And  all,  no  doubt,  may  coniess,  that  their 
progress  has  not  been  answerable  to  the  time  they  have 
enjoyed.  Let  the  time  past  suffice  to  have  beerk 
wasted  in  negligence  and  folly.  Henceforth  "  walk 
circumspectly,  redeeming  the  time." 


_4U  Redemption  of  Time.      [Serm.  XXX  VHI, 

Secondly  :  This  phrase  imports  prudence  to  save, 
and  diligence  to  improve  the  time  that  remains. 

In  vain  you  pretend  to  lament  your  past  folly,  unless 
you  apply  your  hearts  to  wisdom.  *'  Godly  sorrow 
will  work  in  you  carefulness." 

1.  Enter  on  your  work  speedily*  Do  you  ask,  what 
is  your  work  ?  It  is  time  }  ou  knew.  Consult  God's 
word  ;  that  will  tell  you.  The  religion  of  a  sinner 
must  begin  in  repentance  toward  God,  and  faith 
toward  Jesus  Christ  ;  and  it  must  be  perfected  in  the 
works  of  faith  and  the  fruits  of  repentance.  *'  Think 
then  on  your  ways,  turn  your  feet  into  God's  testimo- 
nies ;  make  haste  and  delay  not  to  keep  his  command- 
ments." No  longer  content  yourselves  with  distant 
purposes.  While  you  procrastinate,  instead  of  re- 
deeming the  time  you  have  lost,  you  are  losing  what 
is  left.  How  can  you  say,  You  repent,  that  you  have 
trifled  so  long,  if  you  continue  to  trifle  still  ?  How  can 
you  say,  You  wish  to  recal  your  time,  that  you  may 
improve  it  better,  if  still  you  waste  your  time  as  be- 
fore ?  If  you  think  of  regaining  lost  time,  make  imme- 
diate application  to  your  work  ;  for  while  you  delay, 
time  passes  off" ;  and  the  more  you  lose,  the  more  is 
to  be  redeemed,  and  the  smaller  your  stock  on  hand. 

2.  Attend  to  your  work  with  diligence. 

A  sense  of  past  slothfulness  must  excite  you  to  se- 
verer industry.  The  traveller,  who  lingers  in  the 
morning,  must  proceed  with  quicker  pace  to  reach  the 
intended  stage  by  night.  The  Redeemer,  who  was 
always  diligent  in  God's  w'ork,  was  more  active,  as  his 
time  grew  shorter.  "  I  must  work  the  works  of  him 
that  sent  me,  while  it  is  day  :  The  night  cometh,  when 
no  man  can  work." 

"  What  your  hand  finds  to  do,  do  it  with  your 
might ;  for  there  is  no  work  in  the  grave."  There  are 
duties  which  relate  both  to  this,  and  to  the  future 
world.  These  duties,  considered  in  relation  to  their 
different  objects,  differ  in  importance  ;  but  both  clain^ 


Serm.  XXXVIItJ       Redemption  of  Time:        455'- 

attention.  Diligence  in  your  secular  duties  is  im-' 
portant,  as  a  security  against  temptations,  as  condu- 
cive to  your  comfort  and  usefulness,  and  as  included- 
in  the  obligations  to  justice  and  charity.  It  therefore, 
in  its  connexion  and  influence,  is  a  substantial  part  of 
religion.  Diligence  in  the  work  of  your  souls  is  the 
principal  thing  ;  for  your  future  salvation  is  so  much 
superior  to  all  other  interests,  that  it  is  called,  The  one 
thing  needful.  However  diligent  you  are  in  your  sec- 
ular calling,  if,  in  the  mean  time,  you  neglect  your  sal- 
vation, you  only  trifle  ;  for  "  what  will  you  be  profit- 
ed, if  you  gain  the  whole  world,  and  lose  your  soul  ?" 
Be  not  only  fervent,  but  steady  in  your  work.  A 
wavering  zeal  makes  no  progress.  "  The  doublemind- 
ed  man  is  unstable  in  all  his  ways  :  Let  not  that  man 
think,  that  he  shall  obtain  any  thing  of  the  Lord." 

Be/n/f^/z// in  every  good  work.  Aspire  to  emi- 
nence in  holiness.  "  Forgetting  the  things  which 
are  behind,  reach  forward  to  the  things  which  are  be- 
fore, and  press  toward  the  mark  for  the  prize  of  the 
high  calling." 

8.  Guard  against  the  things,  which  rob  you  of  your 
time. 

An  indolent  habit  is  inconsistent  with  laudable  ac- 
tions. It  creates  imaginary,  and  magnifies  real  diffi- 
culties and  dangers.  It  raises  a  lion  or  a  hedge  of 
thorns  in  its  way.  It  enervates  the  powers  of  the  body, 
and  stupifies  the  energy  of  the  mind. 

A  'versatile  humor  is  active,  but  wants  patience.  It 
forms  great  designs  with  confidence,  enters  upon  them 
with  ardor  and  leaves  them  unmatured.  It  flies  from 
object  to  object  with  too  much  rapidity  to  appropriate 
or  retain  any.  Novelty  only  has  charms  ;  familiarity 
begets  indifference.  Time  is  lost,  because  nothing  is 
prosecuted  to  effect. 

An  exciissive  fondness  for  company  and  amuse?neut^ 
is  the  cause  of  much  waste  of  time.  Diversions  may- 
be innocent ;  but  then,  they   must  be  well   chosea,' 


456        Redemption  of  Time.      [Serm.  XXXVIlt. 

wisely  timed,  and  moderately  used.  They  must  be 
well  chosen — such  as  will  not  exhaust,  but  rejjuir  the 
strength,  refresh  the  spirits  and  dispose  the  mind  for 
the  return  of  duty.  'I'hey  must  be  wisely  timed  ;  for 
however  innocent  in  their  nature,  they  become  sinful, 
when  they  occupy  the  hours  which  ought  to  be  employ- 
ed in  the  exercises  of  devotion,  or  in  the  labors  of  a 
secular  profession.  They  must  be  moderately  used  ; 
for,  sought  too  frequently,  or  indulged  too  freely,  they 
entrench  on  duty,  and  beget  a  habit  of  trifling. 

How  many  are  there,  who  transgress  these  rules  ? 
They  know  not  how  to  be  confined  to  their  proper  em- 
ployment. They  yield  to  every  little  avocation,  and 
obey  the  call  of  every  son  of  pleasure.  Their  vacant 
hours  they  give  to  amusement,  and  make  no  reserva- 
tion for  the  culture  of  the  mind,  or  the  devotion  of  the 
closet  and  family.  If  you  would  redeem  your  time, 
restrain  your  love  of  pleasure. 

Beware  of  presumption.  "  Boast  not  of  tomorrow,*" 
Only  the  present  time  is  yours.  Tomorrow  docs  not 
yet  exist.  When  it  comes,  it  may  not  find  you  here. 
If  you  should  see  it,  yet  you  cannot  retain  it.  It  will 
be  as  transient  as  today. 

4.  Do  every  \^'ork  in  its  season, 

*'  There  is  a  time  for  every  purpose  ;  and  a  wise 
man's  heart  discerneth  time  and  judgment."  Attend 
with  discretion  to  the  calls  of  duty,  and  you  will  save 
much  time  and  prevent  much  loss.  It  is  so  in  your 
worldly  business  :  Make  a  good  arrangement  of  its 
parts,  and  take  up  each  part  in  its  order,  and  you  will 
execute  the  whole  with  facility  and  success  ;  while 
your  improvident  neighbor,  who  leaves  all  his  matters  in 
confusion,  and  takes  hold  of  his  business  as  it  happens, 
and  usually  at  the  wrong  end,  is  always  embarrassed 
with  cares,  straitened  for  time,  and  disappointed  in  the 
result. 

This  attention  to  seasons  is  no  less  necessary  in  the 
work  of  your  salvation. 


$RRU.  XXXVIII.]         Redemption  of  Time,       457 

Touth  is  the  most  promising  season*  Then  the 
work  is  most  easy,  and  attended  with  fewest  obstruc- 
tions ;  and  then  there  is  the  fairest  prospect  of  divine 
concurrence. 

If  that  season  is  past  with  you,  take  the  present ;  for 
the  future  is  uncertain,  and  the  difficulty  of  your  work 
and  the  indisposition  to  attempt  it  will  increase  by  de- 
lay. 

The  time  of  health  is  more  favorable  than  a  time  of 
sickness  ;  for  you  are  now  more  capable  of  intense 
thought  and  persevering  application,  and  better  able  to 
prove  your  sincerity. 

There  are  some  tender  seasons,  when  the  conscience 
is  awakened,  serious  sentiments  impressed  and  good 
resolutions  excited.  Improve  these  seasons.  Resist 
not,  but  comply  with  the  encouraging  motions  of  the 
Spirit,  lest  he  retire,  and  no  more  return. 

There  are  seasons  friendly  to  particular  duties.  For 
your  daily  devotions,  choose  the  hours,  when  your 
minds  can  be  the  most  free  from  the  occupations  of  the 
world,  that  you  may  attend  on  God  without  distrac- 
tion. If  you  would  advise  or  reprove  a  friend,  take  a 
time,  when  you  can  speak  to  him  in  private— when 
you  feel  your  own  minds  affectionate,  and  think  his  to 
be  calm  and  tender — when  you  can  address  him  inof- 
fensively, and  he  may  hear  you  dispationately.  In  do- 
ing works  of  charity,  observe  opportunities.  There 
are  times,  when  you  call  do  something  for  your  neigh- 
bor without  any  inconvenience  to  yourselves,  and  with 
sensible  benefit  to  him  ;  you  may  yield  him  much  ser- 
vice with  small  expense,  and  do  him  lasting  good  in  a 
short  time.  By  thus  attending  to  the  seasons  of  duty, 
you  may  fill  up  your  time  fast,  and  live  long  in  a  little 
while. 

5.  Wisely  divide  your  time  among  your  various 
duties. 

Lawful  things  will  become  criminal  in  you,  if  they 
occupy  yoiu-  time  so  far,  as  to  exclude  other  things  of 
Vol.  III.  3  l 


458  Redejnption  of  Time,      [Serm.  XXXVIIt' 

greater  importance.  The  duties  of  religion  are  con- 
sistent with  each  other,  and  nnay  be  made  to  harmon- 
ize in  practice.  If  they  interfere,  it  is  because 
you  throw  them  into  confusion,  and  your  time  in- 
to disorder.  Distribute  your  seasons  properly,  and 
arrange  your  works  prudently  ;  dien  you  will  find 
means  for  all  incumbent  acts  of  beneficence  and  right- 
eousness ;  liberty  for  the  daily  exercises  of  piety  and 
devotion  ;  leisure  for  family  instructions  and  counsels, 
and  time  sufficient  for  the  [  rosecution  of  your  secular 
labors. 

We  have  seen  how  we  are  to  redeem  the  time. 
~  II.  We  will  briefly  attend  to  the  argument  subjoin- 
ed, "  The  days  are  evil." 

We  shall  not  dwell  long  on  this  argument  ;  for  it 
has  been  in  part  inlicipated  under  the  preceding  branch 
of  our  subject. 

Our  days  may  be  called  evil  in  a  moral  sense,  as  we 
have  done  much  evil,  and  there  is  evil  still  within  us. 
Some  are  under  the  full  power  of  sin.  These  have  not 
only  the  work  of  religion  to  begin,  but  much  sin  to  re- 
pent of,  many  vicious  habits  to  eradicate,  many  fleshly- 
lusts  to  mortify,  the  work  of  their  past  lives  to  undo, 
and  a  new  work  to  accomplisho  They  have  hitherto  been 
travelling  in  a  wrong  path,  and  their  guilty  way  they  must 
tread  back  by  the  careful  steps  of  repentance.  We  have 
all  much  work  on  our  hands.  If  we  have  exercised 
repentance  unto  life,  yet  our  work  is  not  finished. 
There  are  corruptions  to  conflict  with,  temptations  to 
watch  against,  daily  duties  to  perform  and  continual 
improvements  to  make.  We  must  cleanse  ourselves 
from  all  pollutions,  go  on  to  perfection  and  give 
diligence  to  the  full  assurance  of  hope.  Our  work  is 
important ;  upon  our  fidelity  in  it  depends  our  comfort 
here,  and  our  happiness  hereafter.  Now  is  the  season 
to  provide  for  eternity.  There  is  no  work  in  the  grave. 
We  have  no  time  to  spare. 


Serm.  XXXVIII.]       Redemption  of  Time,         459 

Our  (lays  may  be  called  evil,  as  they  are  few.  We 
may  say  with  the  patriarch,  '*  Few  and  evil  have  been 
the  years  of  our  pilgrimage."  Since  our  work  is  great 
,  and  our  time  is  short,  we  have  need  to  redeem  the 
time  by  a  diligent  application  of  it  to  the  work  before 
us.  A  considerable  proportion  of  our  time  is  gone 
already  :  If  this  has  been  wasted,  how  frugally  should 
we  use  what  remains  ? 

Some  have  arrived  to  that  time  of  life,  which  is  emi^ 
nently  called  an  evil  day.  It  concerns  them  to  review 
their  days,  prove  their  works,  examine  their  hearts 
and  know  the  condition  of  their  souls.  If  they  have 
been  slothful  in  business,  let  them  now  become  fervent 
in  spirit,  serving  the  Lord.  If  they  have  slept  in  their 
guilt  it  is  high  time  to  awake  out  of  sleep  ;  for  their 
time  is  far  spent. 

The  days  are  evil,  as  iniquity  abounds.  Many  tempt- 
ations to  a  waste  of  time,  will  meet  us  from  the  en- 
ticements and  examples  of  the  wicked,  from  the  sug- 
gestions of  evil  spirits,  and  from  the  influence  of  world- 
ly cares.  Let  us  walk  circumspectly  redeeming  the 
time.  While  the  world  around  lies  dead  in  sin,  saints 
too  easily  lose  their  zeal.  When  the  foolish  virgins 
slept,  the  wise  slumbered  with  them.  Let  us  not  sleep 
as  do  others,  but  watch  and  be  sober. 

The  days  are  evil,  as  this  is  a  state  of  mortality. 
We  are  subject  to  afiliction  and  exposed  to  death.  Our 
fellow  mortals  are  dropping  around  us  ;  and  we  are 
soon  to  fall.  Our  last  day  is  at  hand  ;  we  are  not  sure 
of  another.  What  time  may  be  allowed  us,  let  us 
wisely  improve,  in  examining  our  hearts,  correcting 
our  errors,  repenting  of  our  sins,  amending  our  lives, 
cultivating  religion  in  ourselves,  promoting  it  among 
others,  and  seeking  the  mercy  of  God  for  our  own  and 
the  common  salvation.  Thus,  when  the  time  of  our 
departure  is  come,  we  may  adopt  the  language  of  the 
Aposde ;  "  I  have  fought  a  good  fight,  I  have  finished 
my  course,  I  have  kept  the  faith  :  Henceforth  there 
is  laid  up  for  me  a  crown  of  righteousness*" 


SERMON    XXXIX. 


Temperance* 


EPHESIANS  V.   i8.' 


\ind  be  not  drunk  with  wincj  wherein  is  excess. 

Drunkenness,  though  in  general  disallow: 
ed  among  the  Heathens,  was  admitted  in  their  Bac- 
chanalia, as  an  expression  of  gratitude  to  the  God, 
•who  gave  them  wine.  This  Pagan  rite  the  Apostle 
seems  to  have  in  his  mind,  when  he  says  to  the  Ephe- 
sians,  newly  converted  to  the  religion  of  Christ,  *'  Be 
not  ye  drunk  with  wine,  wherein  is  excess,"  dissolute- 
ness and  luxury,  **  but  be  filled  with  the  Spirit."  In- 
stead of  those  wild  and  brutal  indulgencies,  by  v^hich 
you  once  pretended  to  express  your  joy,  seek  the  so- 
ber and  rational  pleasures,  which  are  communicated 
by  the  Holy  Spirit. 

The  opposition  here  made  between  being  filled  with 
luine,  and  filled  with  the  Spirit^  shews  that  drunken- 
ness is  inconsistent  with  the  pure  religion  taught  by  the 
gospel. 

We  will,  first,  consider  the  nature  and  extent  of  this 
vice ;  and  then  represent  the  guilt  and  danger  which 
attend  it. 


Serm.  XXXIX.]  Temperance:  461 

I.  We  will  consider  the  nature  and  extent  of  the 
sin,  which  the  Apostle  calls  drunkenness, 

"  Be  not  drunk  with  wine." 

The  Apostle  does  not  mean  to  debar  Christians  from 
fl/Zuseof  wine  and  other  spiritous  drinks;  for  "  eve- 
ry creature  is  good,  and  nothing  to  be  rtiused.  if  it  be 
received  with  thanksgiving."  He  advises  Timothy  to 
"  use  a  little  wine  for  his  stomu^_i;'s  sake."  God  caus- 
es the  earth  to  bring  forth  wine,  which  rejoices,  as  well 
as  bread,  which  strengthens  the  heart  of  man.  It  is 
not  a  life  of  austerity  and  mortification,  but  a  life  of 
rational  sobriety,  which  the  gospel  enjoins.  Wt  are 
not  to  emaciate  the  body,  and  extinguish  the  glovv-  of 
health  by  an  absthience  from  innocent  delights  j  but  to 
keep  under  the  body  and  bring  it  into  subjection,  by  an 
abstinence  from  fleshly  lusts. 

"  Take  heed  to  yoiirsclves,  says  our  Lord,  "  iC5t  at 
at  any  time  your  hearts  be  o'uercharged  w  ith  surjeh'ing 
and  drunkenness^  and  the  ciires  of  this  world."  The 
use  of  meat  and  drink  is  to  support  and  comfort  the 
body.  Whatever  is  more  than  these,  may  be  called 
excess. 

Of  intemperance,  as  of  other  vices,  there  are  varl-. 
ous  degrees.  The  highest  degree  is  such  an  indul- 
gence as  suspends  the  exercise  of  the  mental  and  bodi- 
ly powers.  It  is  this  idea,  which  is  usually  attached  to 
the  v.'ord  drunkenness.  And  some  who  are  wholly  un- 
der the  dominion  of  a  sordid  appetite,  may  perhaps 
think  themselves  temperate,  because  they  seldom  or 
never  run  to  this  gross  excess.  But  remember  ;  as 
you  may  be  guilty  of  murder  \\ithout  taking  away 
your  neighbor's  life,  and  of  injustice  without  burning 
his  house — so  you  may  be  p;uilty  of  intemperance 
without  transforming  yourself  into  a  beast. 

If  by  the  indulgence  of  your  appetite,  you  unfit 
your  body  for  the  service  of  the  mind,  or  your  mind 
for  the  service  of  God — so  waste  your  substance,  as 
to  defraud  your  family  of  a  maintenance,  or  your  crcd- 


,462  Temperance,  [Serm.  XXXIX. 

itors  of  their  dues — become  enslaved  to  a  sensual  habit, 
and  fascinated  to  dissolute  company — are  diverted  from 
the  duties  of  religion,  or  the  business  of  yoar  worldly 
calling— Awaken  criminal  desires  and  excite  guilty 
passions — stupify  your  conscience,  extinguish  the  sen- 
timents of  honor  and  banish  the  thoughts  of  futurity  ; 
you  are  chargeable  with  a  criminal  excess.  Though 
the  world,  perhaps,  will  not  stigmatize  you  as  a  drunk- 
ard, yet  you  are  not  far  from  that  odious  character. 
They  who  serve  divers  lusts  and  pleasures — they  who 
are  given  to  appetite — -they  who  are  mighty  to  drink 
wine,  and  men  of  strength  to  mingle  strong  drink — 
they  who  tarry  long  at  the  wine,  and  go  to  seek  mixed 
wine,  they  who  rise  up  early  that  they  may  follow  strong 
drink,  and  continue  until  night,  till  wine  inflame  them 
— in  a  word,  they  who  make  provision  for  the  flesh  to 
fulfil  the  lusts  thereof,  fall  under  the  condemnation  of 
scripture,  as  well  as  the  atrocious  drunkard.  I  pro- 
ceed, 

II.  To  represent  the  guilt  and  danger  which  attend 
the  vice  under  consideration. 

1.  This  is  an  ungrateful  abuse  to  God's  bounty. 
God  gives  us  all  things  richly  to  enjoy,  and  fills  our 

hearts  with  food  and  gladness.  He  not  only  allows  us 
necessary  supplies,  but  indulges  to  us  a  thousand  com- 
forts. A  rich  variety  of  creatures  he  has  put  into  our 
hands,  some  for  our  support,  others  for  our  delight, 
And  shall  \\^  abuse  to  his  dishonor  the  fruits  of  his  be- 
neficence, which  are  given  to  strengthen  our  faculties 
gladden  our  hearts  and  awaken  our  gratitude  ? 

2.  This  vice  divests  the  man  of  his  native  dignity, 
and  sinks  him,  below  the  brutal  herds. 

"  Wine  takes  away  the  heart" — the  understanding, 
which  constitutes  the  man.  It  is  only  reason  and 
speech,  which  raise  man  above  the  animal  tribes. 
While  these  powers  are  suspended,  what  is  he  better 
than  they  ?  Man,  brutalized  by  intemperance,  is  really 
more  despicable,  than  the  nathe  brute.     The  latter 


Serm.  XXXIX.]  Yemperancel  463 

obeys  ;  the  former  contradicts  the  nature  which  God 
has  given  him.  The  one  appears  in  his  proper  form  ; 
the  other  assumes  a  monstrous  figure.  His  motions 
are  wild  his  visage  distorted,  his  conversation  silly,  his 
manners  ridiculous.  Could  the  drunkard  in  a  sober 
hour  have  a  view  of  himself,  as  he  appears  under  the 
power  of  intoxication,  and  be  persuaded,  that  this  un- 
couth and  antic  figure  is  really  himself^  he  would,  un- 
kss  shame  is  extinguished,  blush  to  be  seen.  He 
would  retire  to  obscurity,  conscious  of  his  fall  from 
manhood. 

3.  This  vice  is  injurious  to  the  body,  as  well  as 
mind. 

It  benumbs  the  senses,  enervates  the  limbs,  palls  the 
appetite,  breeds  diseases,  creates  dangers  and  hastens 
death.  "  Who  hath  woe  ?  Who  hath  sorrow  ?  Who 
hath  contentions  ?  Who  hath  babbling  ?  W  ho  hath 
wounds  without  cause  ?  Who  hath  redness  of  eyes  ? 
They  that  tarry  long  at  the  wine  ;  that  go  to  seek  mix- 
ed wine." 

S.  This  consumes  men's  substance. 

When  we  see  one  given  to  intemperance,  we  at  once 
predict  his  poverty,  and  we  trust  him  with  caution. 
*'  The  drunkard  and  the  glutton  shall  come  to  poverty, 
and  be  clothed  with  rags." 

We  think  the  man  unhappy  whose  substance  is  de- 
stroyed by  fire.  More  wretched  is  he,  whose  estate  is 
consumed  by  his  lust.  If  this  man  has  any  sensibility 
left,  how  must  his  conscience  reproach  him  ?  How  must 
the  cries  of  a  helpless  family  pierce  him  ?  How  must 
the  demands  of  his  disappointed  creditors  confound" 
him  ?  With  what  shame  must  he  reflect  on  the  infa- 
mous exchange  which  he  has  made  of  a  decent  for- 
tune for  a  transient  pleasure  ?  How  must  it  gall  him  to 
see  strangers  in  possession  of  the  inheritance  which  he 
received  from  his  father's  industry,  and  has  alienated  by 
his  own  folly  ?  How  must  it  mortify  him  to  think  that 
he  is  changed  from  a  man  of  reputable  business,  to  a 


464  Temperanff^,  [Serm.  XXXI55; 

miserable,  reeling  drunkard  ?  And  that  they  who 
once  approached  him  with  respect,  now  point  at  him 
with  the  finger  of  contempt  ? 

But  this  is  not  the  worst  of  his  case  ;  for, 

5.  He  has  wasted  his  conscience  as  well  as  his  sub- 
stance. 

Dead  to  the   feelings   of  honor,  the  obligations  of  '• 
virtue,  and  the  apprehensions  of  futurit}-,  he  proceeds 
in  his  gulity  course,  without  fear  or  restraint. 

Ye,  who  liave  addicted  yourselves  to  pleasure  and 
gaming,  to  dissolute  company,  and  the  free  use  of 
strong  drink,  inquire,  whether  you  cannot  perceive 
some  unhappy  effects  of  your  iridulgence.  Is  not  the 
love  of  these  sensual  objects  growing  upon  you,  and 
giining  a  more  absolute  dominion  over  you  ?  Are  you 
not  more  indifferent  about  the  concerns  of  immortality, 
than  you  were  formerly  ? — Is  not  your  conscience 
more  unfeeling  to  guilty  and  less  apt  to  rebuke  your  un- 
worthy conduct  I — Are  ycu  not  more  negligent  in  at- 
tending the  duties  of  the  closet,  the  family  and  the 
sanctuary  ? — Are  you  not  more  disposed  to  make  lig^t 
of  religion,  to  cavil  at  the  scriptures  and  to  despise  re- 
proof ? — Can  you  not  more  easily  flatter  yourselves 
with  safety  in  a  way  of  sin,  and  with  a  hope  that  the 
threatenings  contained  in  the  Bible  will  never  be  exe- 
cuted ?  Can  you  not  remember  the  time,  wlien  you 
would  have  shuddered  to  hear  those  licentious  opin- 
ions, which  now  you  listen  to  with  pleasure  ;  and  to 
think  of  such  stupidity  of  soul,  as  you  now  really 
feel  ? — Is  this  a  just  description  of  your  state  ?  Then 
inquire  from  what  cause  this  increasing  irreligion  and 
impiety  have  proceeded.  You  need  not  be  long  in 
doubt.  Your  own  experience,  if  you  consult  it,  will 
confirm  the  truth  of  the  scripture,  which  describes  the  ^ 
sensual,  as  hating  instruction,  despising  reproof,  scof- 
fing at  religion,  and  flattering  themselves,  that  they 
shall  have  peace,  though  they  add  drunkenness  tcy 
thirst. 


Serm.  XXXIX.]  Temperame,  457 

6.  Intemperance  generates  other  vices — impure  lust^ 
ings,  angry  passions,  profane  language,  insolent  man- 
ners, obstinacy  of  heart  and  contempt  of  reproof. 
*'  Look  not  upon  the  wine,"  says  Solomon,  "  when  it 
is  red,  when  it  giveth  its  color  in  the  cup  ;  for  thine  eyes 
shall  behold  a  strange  woman,  and  thine  heart  shall  ut- 
ter perverse  things  ;  yea,  thou  shalt  be  as  he  that  lieth 
down  in  the  midst  of  the  sea,  or  he  that  lieth  upon  the 
top  of  a  mast.  They  have  stricken  me,  thou  shalt  say, 
and  I  was  not  sick  ;  they  have  beaten  me,  and  1  felt  it 
not.     When  shall  I  awake  ?  I  will  seek  it  yet  again.'* 

7.  Intemperance  has  most  lamentable  effects  on 
families. 

It  subverts  order  and  government.  How  shall  a 
man  command  his  children  and  his  household,  when  he 
has  not  reason  and  virtue  enough  to  command  himself? 
How  shall  he  govern  their  actions,  when  he  is  enslaved 
to  his  own  passions  ?  If  sometimes,  in  a  serious  frame, 
he  inculcates  on  them  the  duties  of  religion,  his 
shocking  example  defeats  his  good  exhortations.  The 
parent,  who  would  be  regarded  in  his  station,  must 
make  his  actions  and  instructions  agree. 

The  government,  which  an  intemperate  man  exer^ 
cises,  is  too  passionate  and  wanton,  too  unsteady  and 
inconsistent  to  be  revered.  Government,  to  be 
efficacious,  must  be  calm  and  rational. 

What  devotion  can  there  be  in  a  family,  whose  head 
is  given  to  intemperance  ?  He  is  often  absent  at  the 
hours  of  prayer.  If  he  is  present,  he  is  incapable  of 
leading  in  the  solemnity.  His  sensual  habit  renders 
him  indifferent,  and,  by  degrees,  averse  to  the  sacred 
exercise.  You  may  doubtless  recollect  instances  of 
the  discontinuance  of  family  worship  from  this  unhap- 
py cause.  Some  who  have  early  begun,  and  for  a  time 
observed  this  important  duty,  falling  into  licentious 
connexions,  have  intermitted,  and,  at  last,  laid  it  aside. 
This  vice  destroys  domestic  peace  and  tranquillity. 
The  man  addicted  to  it,  grows  factious,  peevish  and 
Vol.  III.  3   M 


45S  Temperance.      [Serm.  XXXIXb 

fretful.  He  falls  out  with  his  best  frietids,  hastily  con- 
demns their  innocent,  and  even  their  most  prudent  be- 
havior, is  deaf  to  reason,  spurns  restraint  and  resents 
advice.  He  considers  as  enemies  those  who  seek  his 
welfare,  and  mistakes  their  kind  offices  as  tokens  of 
hatred. 

He  makes  all  around  him  unhappy,  and  those  the 
most  so,  who  stand  in  the  nearest  relation.  When  he 
is  absent,  how  anxious  are  they,  lest  he  fall  into  tempt- 
ation and  a  snare  ?  What  pain  they  feel,  when  he  foams 
out  his  own  shame  ?  How  they  wish  to  conceal  from 
the  world  the  infamy  which  he  betrays,  and  at  which  he 
cannot  blush  ?  When  he  returns  from  abroad,  how 
fearful  are  they,  lest  he  come  charged  with  passion  to 
be  let  out  on  his  household  ? 

This  sin  brings  family  distress.  It  begets  negli- 
gence,' interrupts  business,  slackens  industry,  obstructs' 
education,  and  spreads  discouragement  and  langour, 
Winle  the  intemperate  householder  is  indulging  him- 
self abroad,  his  family  at  home  are  miserable  for  want 
of  the  comforts,  which  his  labor  should  provide, and  his 
frugality  should  preserve  ;  and  his  children  are  run- 
ning wild  for  want  of  parental  wisdom  and  virtue 
to  guide  and  restrain  them. 

8.  The  scrij)ture  abounds  in  the  most  solemn  warn- 
ings against  this  sin, 

*'  Woe  to  them,"  saysthc  prophet,  "  who  are  migh- 
ty to  drink  wine — the  harp  and  the  viol,  the  tabret  and 
the  pipe  are  in  their  feasts  ;  but  they  regard  not  the 
■work  of  the  Lord,  nor  consider  the  operation  of  his 
hand::.."  Our  Savior  cautions  us,  that  *'  we  be  not  at 
any  lime  overcharged  with  surfeiting  and  drunkenness, 
lest  the  day  <jf  the  Lord  come  upon  us  unawares." 
St.  Paul  says  to  the  Romans,  "  Let  us  walk  honestly  as 
in  the  day,  not  in  rioting  and  drunkenness,  but  put  ye 
on  the  Lord  Jesus  Christ."  He  says  to  the  Thessalo- 
iiians,  "  Yc  ^re  children  of  light  and  of  the  day  ;  we 
are  not  of  the  night  nor  of  darkness  j  therefore  let  us 


Serm.  XXXIX.]        Temperance,  45^ 

not  sleep  as  do  others,  but  let  us  watch  and  be  sober. 
For  they  that  sleep,  sleep  in  the  night  ;  and  they  that 
be  drunken,  are  drunken  in  the  night  ;  but  let  us  who 
are  of  the  day,  be  sober,"  *'  The  time  past  of  our 
life,"  says  St.  Peter.  "  may  suffice  us  to  have  \vrought 
the  will  of  the  Gentiles,  when  we  walked  in  excess  of 
wine,  revellings,  banquettings  and  abominable  idol- 
itries — I  beseech  you,  that  ye  abstain  from  fleshly 
lusts,  which  war  against  the  soul." 

They,  who  are  "  drunk  with  nine,"  cannot  **  be 
filled  with  the  Spirit."  Drunkenness  and  revellings 
are  works  of  the  flesh  ;  these  are  contrary  to  the  Spir- 
it, whose  fruits  are  moderation  and  temperance.  They 
who  "  walk  in  the  Spirit,"  will  '*  not  fulfil  the  lusts  of 
the  flesh."  And  they  who  "  v/alk  in  ungodly  lusts, 
being  sensual,  have  not  the  Spirit." 

This  sin  is  of  a  hardening  nature,  and  recovery  from 
it  peculiarly  doubtful,  because  it  is  more  opposite, 
than  most  others,  to  that  work  of  the  Spirit,  by  which 
sinners  are  awakened  to  conviction,  and  renewed  to  re- 
pentance. And  it  is  an  observable,  but  melancholy 
truth,  that  few,  once  enslaved  to  it,  return  to  a  life  of 
sobriety.  If  now  and  then,  aw'akened  to  a  sense  of 
danger,  they  resolve  to  escape  from  the  snare,  they  are 
again  entangled  therein  and  overcome. 

Finally  •  Consider,  that  this  sin  must  be  renounc- 
ed, or  the  end  of  it  will  be  death.  "  Nothing  can  en- 
ter into  heaven,  that  defiles  or  works  abomination." 
*'  Be  not  deceived — drunkards  shall  not  inherit  the 
kingdom  of  God."  The  end  of  all  things  is  at  har;d  ; 
be  sober,  watch  unto  prayer,  and  let  your  moderation 
be  known  unto  all  men."  *'  Blessed  is  that  servant, 
whom  his  Lord,  when  he  cometh  shall  find  v.atching. 
But  if  the  evil  servant  shall  say  in  his  heart,  My  Lord  • 
delayeth  his  coming,  and  shall  begin  to  eat  and  drink 
with  the  drunken,  his  Lord  shall  come,  when  lie  iof.'k- 
eth  not  for  him,  and  shall  cut  him  asunder  and  appoiiiS 
him  his  portion  with  hypocrites.',^ 


460  temperance,        [Serm.  XXXIX.^ 

I  have  stated  the  nature  and  represented  the  danger 
of  intemperance.     Hear  and  take  warning. 

Abstain  from  the  appearance  of  evil  ;  avoid  the 
company  of  the  dissolute  ;  be  on  your  guard  in  times 
and  places  of  temptation  ;  resist  the  beginnings,  and 
shun  the  occasions  of  so  dangerous  a  vice.  Be  dili'- 
gent  in  the  duties  of  your  calling,  and  daily  commit 
yourselves  to  divine  protection. 

Let  the  professors  of  religion  decline  those  liberties 
which  might  dishonor  their  character,  wound  religion, 
or  embolden  the  licentious. 

To  conclude  :  Think  not  that  drunkenness  is  the 
only  sin  that  endangers  mens  souls  :  Know  that  no 
unrighteous  man,  in  whatever  respect  he  is  such,  can 
inherit  the  kingdom  of  God. 

When  you  look  on  a  drunkard,  yOu  view  him  with  a 
kind  of  horror.  You  wonder  that  he  can  pursue, 
without  remorse,  a  course  so  destructive  of  health, 
substance  and  character,  and  so  fatal  to  his  soul ;  and 
that  neither  the  warnings  of  others,  nor  his  own  expe- 
rience, nor  the  admonitions  of  scripture  Can  have  aiiy 
effect  to  make  him  wise.  But  turn  a  thought  on  your- 
self. Is  there  no  iniquity  in  you  ?  Consider,  that  ev- 
ery allowed  and  customary  sin  excludes  from  heaven. 
Perhaps  you  are  not  intemperate  :  But  if  you  are  un- 
just, envious,  malicious,  uncharitable,  impatient,  dis- 
contented, or  in  any  respect  vicious,  you  are  as  really 
unfit  for  heaven,  as  the  drunkard.  And  you  can  no 
more  be  saved  without  repentance,  than  he.  And  re- 
pentance in  you  must  be  the  same  thing  as  in  him.  It 
must  be  a  change  of  heart  from  the  love  of  sin  to  the 
love  of  righteousness.  It  must  be  a  renovation  in  the 
spirit  of  the  mind,  a  renouncing  of  the  old  man,  and  an 
assuming  of  the  new. 

Think  not  yourself  imconccrned  in  a  discourse  of 
this  kind,  because  you  never  was  a  drunkard  ;  but  re- 
member^ that  the  same  gospel,  which  excludes  the 


Serm..  XXXIX.]         Temperance,  ACt 

drunkard,  excludes  every  habitu;il  s/mncr  from  tlic 
kinsfdom  of  heaven.  While  vou  wish  your  iiiK-mrier- 
ate  neighbor  would  apply  this  discourse,  apply  it  your- 
self. While  you  wish  he  would  amend  his  ways, 
amend  your  own.  Keep  yourself  from  your  iniquit}-, 
and  lay  aside  the  sin  which  easily  besets  you.  For  die 
wrath  of  God  is  revealed  from  heaven  against  all  un- 
godliness and  unrighteousness  of  men. 


SERMON   XL. 


BelicDcrs  to  he  filled  with  the  Spirit. 


EPHESIANS  V.  18* 

Be  filled  fvilh  the  Sfiirit. 

Intemperance,  though  generally  con: 

demned  among  the  Heathens,  was  allowed  in  some  of 
their  festival  solemnities.  Lest  the  new  converts  in 
Ephesus  should  retain  a  usage,  which  had  been  deem- 
ed a  part  of  religion,  the  Apostle  gives  them  this  cau- 
tion, "  Be  not  drunk  with  wine  wherein  is  excess," — 
In  opposition  to  being  filled  with  wine,  he  exhorts 
them  to  be  "  filled  with  the  Spirit." 

We  will  inquire, 

What  is  intended  by  the  Spirit,     What  is  implied 
in  be'in^  filled  with  the  Spirit.     And , 

By  what  means  we  may  obtain  this  privilege. 

I,    What  is  intended  by  the  Spirit,  is  our  first  in^ 
quiry. 

The  word  Spirit  is  in  scripture  used  in  various 
senses — for  a  human  soul — an  angel — the  Deity.  But 
when  it  is  used  indefinitely,  as  in  the  text,  we  are  in 
most  instances  to  understand  by  it  that  divine  person 
w^ho,  by  way  of  eminence,  is  called  the  Holy  Spirit^  and 
who  is  represented  as  dwelling  in  the  hearts  of  good 


Serm.  XL.]      Belkiiers  to  he  filled  ^c.  463 

men,  to  excite  in  them  pure  affections  and  assist  them 
in  religious  duties. 

"  The  Lord  our  God  is  one  Lord."  And  we  are 
to  admit  no  conceptions  of  him  inconsistent  with  his 
unity.  But  the  scripture  speaks  of  a  threefold  distinc- 
tion in  the  godhead,  under  the  names  of  Father^  Son 
and  Spirit^  to  each  of  which  it  ascribes  divine  and  per- 
sonal properties.  We  may  therefore  be  allowed  to  call 
them  dimne  persons^  only  taking  care  that  we  entertain 
no  ideas  repugnant  to  the  unity  and  perfection  of  the 
Godhead. 

What  this  distinction  is,  we  cannot  comprehend.  It 
is  sufficient  that,  on  this  inscrutable  subject,  we  retain 
the  language  of  holy  writ,  and  speak,  not  in  the  words 
which  man's  wisdom  has  invented,  but  in  the  words 
which  the  Holy  Ghost  has  taught. 

The  gospel  represents  each  of  these  divine  persons 
as  sustaining  a  distinct  part  in  the  economy  of  our  sal- 
vation. "  We  have  access  to  God,  through  Christ,  by 
the  Spirit."  The  plan  of  man's  redemption  originated 
with  the  Father,  who  gave  his  only  begotten  Son,  that 
we  might  live  through  him.  The  execution  of  this 
plan  is  committed  to  the  Son,  who,  being  manifested 
in  the  flesh,  gave  himself  up  to  suffer  death  for  our 
sins,  and  afterward  arose  from  the  dead  and  ascended 
into  heaven,  where  he  makes  intercession  for  us  : 
And,  when  the  time  for  the  continuance  of  the  human 
succession  shall  be  closed,  he  will  appear  to  administer 
the  grand  affairs  of  the  final  judgment.  The  Holy 
Spirit  is  sent  forth  from  the  Father  to  apply  the  re- 
demption which  Christ  has  purchased.  For  this  end 
he  convinces  men  of  sin,  renews  them  to  repentance, 
and  dwells  with  the  humble,  disposing  and  assisting 
them  to  the  duties  of  the  Christian  life. 

The  Son  of  God  is  now  on  the  right  hand  of  the 
majesty  in  heaven  ;  there  he  intercedes  for  us,  receives 
and  offers  our  prayers  and  obtains  for  us  tlie  remis- 


A64f  'Belie^ocrstobcjilled         [Serm.  XL» 

sion  of  our  sins,  in  virtue  of  his  sacrifice  once  offered 
on  the  cross. 

The  Spirit  dwells  uith  believers  to  lead  them  into 
truth,  help  their  infirmities,  strengthen  their  good  reso- 
lutions, and  preserve  them  unto  salvation. 

The  Son  is  our  high  priest  appearing  for  us  in  the 
tcmp'e  of  God  and  offering  incense  with  our  prayers. 
The  Spirit  is  onr  comforter  and  helper  to  work  in  us 
according  to  God's  good  pleasure. 

As  Christians  are  called  "  the  temples  of  the  Holy 
Gho>t,"  wiio  is  said  to  "  dwell  in  them  ;"  so  when 
they  are  exhorted  to  be  "  filled  with  the  Spirit,"  that 
divine  Spirit,  which  in  true  believers  is  the  principle 
of  holiness,  strength  and  comfort,  must  doubtless  be 
intended. 

God,  in  regard  of  his  essential  and  providential  pres- 
ence is  "  above  all,  through  all  and  in  us  all." — *'  He 
besets  us  before  and  behind ;  he  possesses  our  reins." 
Something  therefore  very  different  from  this  must  be 
intended,  when  we  are  exhorted  to  be  "  filled  with  the 
Spirit."  The  phrase  must  respect  some  moral  and  ho- 
ly influence. 

The  manner  in  which  the  Spirit  operates  on  the  hu- 
man mind,  we  can  no  more  explain,  than  we  can  ex- 
plain tile  operations  of  nature  in  the  production  ofveg- 
tal)le  fruits,  or  in  the  formation  of  animal  bodies.  But 
as  observation  teaches  us  the  latter,  so  revelation  as- 
sures us  of  the  former.  If  we  believe  that  God  is  a 
perfect  being,  we  must  believe  which  he  can  influence 
the  souls  which  he  has  made,  in  a  manner  agreeable  to 
the  natures  which  he  has  given  them. 

The  Spirit  was  granted  to  the  Apostles  in  an  extra- 
ordinary measure  :  They  were  sent  forth  to  preach  a 
religion  which  contained  many  wonderful  doctrines— - 
a  religion  which  was  in  many  respects  opposite  to  the 
common  opinions  and  prejudices  of  Jews  and  Heathens 
— a  religion  which  crossed  the  corrupt  humors  of  men 
— a  religion  destitute  of  secular  support,  and  likely  to 


Sx-RM.  XL".]  'With  the  Splrh.  465 

be  persecuted  by  the  powers  of  the  world.     This  re- 
ligion they  were  to  propagate  among  the  nations  of  the 
earth,  whose  languages  were  as  diverse  as  their  senti- 
ments.    In  order  to  a  successful  execution  of  this  ar- 
duous commission,  it  was  necessary,  that  they  should 
be  inspired  with  the  knowledge  of  divine  mysteries  ; 
that  they  should  be  secured  from  capital  mistakes  in 
communicating   their  heavenly  doctrines  ;    that  they 
should  be  endued  with  the  gift  of  tongues,  so  as  to 
preach  intelligibly  to  all  men  ;  that  they  should  be  fur- 
nished with  a  power  to  work  miracles  in  conformation 
of  the  religion  which  they   preached  ;    and  that  they 
should  be  divinely  supported  under  all  the  trials  which 
attended  their  work.     Accordingly  we  hnd,  that  they 
were  filled  with  miraculous  gifts  and  po\\'ers  ;   and  that, 
in  consequence  of  their  supernatural  endowments,  they 
propagated  the  gospel  with  surprising  success.     And 
xnany  expressions  concerning  the   bestowment  of  the 
Spirit,  have  special  reference  to  these  miraculous  gifts. 
These   extraordinary   operations  were  to  continue 
only  for  a  season,   until  the  Christian  church  was  es- 
tabhshcd,   and  the  w:ritten  revelation  was  completed. 
The  Apostle  says,   *'  Whether  there  be  prophecies, 
they  shall  f.til  ;    whether  there  be  tongues,  they  shall 
cease  ;    whether  there  be  knowledge,"  supernaturally 
communicated,  *'  it  shall  vanish  away." 

Even  in  the  apostolic  age,  it  was  not  e-\ery  preacher, 
who  received  his  knowledge  by  inspiration.  Timothy 
is  directed  to  hold  fast  the  form  of  sound  words,  which 
he  had  heard  from  the  Apostles,  and  to  give  attendance 
to  reading,  that,  he  might  rightly  uiiderstand,  and 
wisely  divide  the  word  of  truth.  The  gospel  itself  Itc.s 
taught  us,  that  no  additional  revelations  are  to  be  made ; 
and  that  whosoever  shall  presume  to  preach  another 
gospel,  or  add  to  this  v.hich  we  have  received,  shall 
bring  on  himself  the  curses  written  in  it. 

But  though  miraculous  gifts  have  ceased,  still  there 
is  an  internal  influence  of  the  Spirit  common  to  this 
Voi.  HI.  3    rr 


466  BeUe'Ders  to  be  filled      [Serm.   XLv 

and  all  ages  of  the  Christian  church.  Our  Saviour 
promises  his  disciples  the  Spirit  to  abide  with  them 
for  ever.  He  represents  the  Father  as  giving;  the 
Spirit  to  every  one  who  asks  it.  And  it  is  the  charac- 
ter of  all  true  Christians,  that  they  have  the  Spirit,  are 
led  by  it  and  walk  in  it.  Such  expressions  must  in- 
tend some  heavenly  influence  very  difierent  from  im- 
mediate inspiration  and  miraculous  gifts.  A  man 
might  have  these  gifts  of  the  Spirit,  and  yet  be  a  stran= 
ger  to  its  renewing  influence — might  prophesy,  speak 
■with  tongues,  abound  in  knowledge,  and  by  faith  re. 
move  mountains,  and  yet  be  nothing  in  religious  estima- 
tion. Among  the  workers  of  iniquity,  whom  Christ, 
at  the  last  day,  will  reject,  many  will  plead,  that  in  his 
name  they  have  cast  out  devils  and  done  other  wonder- 
ful works.  When  therefore  the  Apostle  exhorts  be- 
lievers to  be  filled  with  the  Spirit,  in  opposition  to  be- 
ing filled  with  wine,  he  must  mean^  that  they  should 
seek  that  holy  influence,  w^hich  forms  the  mind  to  a 
meetness  for  the  kingdom  of  heaven. 

I  would  add ;  by  the  Spirit  w^e  may  understand  those 
holy  tempers  which  are  called  "  the  fruits  of  the  Spirit,''' 
in  opposition  to  *'  the  works  of  the  flesh."  The  latter 
are  "  uncleanness,  hatred,  variance,  wrath,  strife,  drunk- 
enness, revellings  and  such  like."  The  former  are 
*'  love,  joy,  peace,  longsuflfering,  gentleness,  meekness, 
fidelity  and  temperance."  Christians  are  directed  to 
abound  in  love,  hope  and  every  good  work — to  be  fill- 
ed with  the  fruits  of  righteousness  and  with  the  knowl- 
edge of  God's  w  ill — to  grow  in  grace,  and  build  them- 
selves up  on  their  most  holy  faith,  adding  to  it  virtue, 
knowledge,  temperance,  patience,  godliness,  brotherly 
kindness  and  charity,  till  all  these  things  abound  in 
them.  As  these  are  the  fruits  of  the  Spirit,  so  to  be 
filled  with  them  is  to  be  filled  with  the  Spirit.  And 
these  are  principally  intended  by  the  Spirit  in  our  text. 
We  proceed  to  shew, 

II.  What  is  implied  in  hting filled  with  the  Spirit. 


Serm.  XL.]  mth  the  Spirit.  467 

1.  This  supposes,  what  the  gospel  uniformly  teach- 
es, our  dependence  on  the  grace  of  God  in  the  religious 
life.  Though  ue  are  moral  and  intelligent  beings,  yet 
5uch  is  the  depravity  of  our  nature,  that  "  we  are  not 
sufficient  of  ourselves  to  think  any  thing,  as  of  our- 
selves, but  our  sufficiency  is  of  God."  Paul  confes- 
ses, '•  By  the  grace  of  God  I  am  what  I  am — I  labored 
abundantly,  yet  not  I,  but  the  grace  of  God  which  is 
with  me." 

2.  The  expression  implies,  that  there  is  a  supply  of 
the  Spirit  for  them  who  seek  it.  "It  hath  pleased  the 
Father,  that  in  Christ  all  fulness  should  dwell,  and  of 
his  fulness  we  may  all  receive  grace  for  grace — grace 
sufficient  for  us — grace  which  is  made  perfect  in  our 
weakness. 

3.  It  farther  imports  an  actual  participation  of  such 
measures  of  grace  as  are  compeient  to  the  exigencies  of 
the  Christian  life. 

It  is  the  office  of  the  Spirit,  to  transform  us  by  the 
renewing  of  the  mind — to  carry  on  the  work  of  sancti. 
fication  in  us— to  secure  us  against  temptations — to 
preserve  us  from  apostasy — to  comfort  us  jn  afflictions 
— to  assist  us  in  prayer — to  seal  us  unto  the  day  of  re- 
demption— to  witness  with  our  Spirits  that  we  are  the 
children  of  God.  When  we  are  filled  with  the  Spirit, 
we  enjoy  his  influences  in  these  various  respects. 

We  are  to  ask  large  communications  of  grace. 
Among  real  Christians  there  arc  different  degrees  of 
holiness,  constancy,  zeal  and  hope.  Some  under  the 
same  means  make  greater  attainments  ;  and  some  v.ith 
the  same  holy  attainments  have  greater  comforts  than 
others.  All  should  seek  such  a  fulness  of  the  Spirit, 
as  to  rise  more  and  more  above  their  infirmities,  im- 
perfections and  fears,  and  to  abound  more  and  more  in 
purity,  peace  and  joy. 

This  fulness  implies  a  steady  enjoyment  of  the  Spirit. 
As  we  are  always  dependent  on  the  influence  of  provi- 
dence for  the  support  and  comfort  of  the  natural  life, 


463  Believers  to  bellied         [Serm.  XL.' 

so  we  are  always  dependent  on  the  influence  of  grace 
for  the  preservation  of  the  religious  life,  and  lor  those 
hopes  and  joys  which  spring  from  it.  The  Aposde 
Says,  "  1  am  crucified  with  Christ  ;  nevertheless  I 
live  ;  yet  not  I,  but  Christ  livelli  in  me  ;  and  the  life 
which  1  live  in  the  flesh,  1  live  by  ihe  faith  of  the  Son 
of  God."  We  should  not  content  ourselves  with  oc- 
casional  good  frames,  but  desire  grace,  that  we  may 
uaik  worthy  of  the  Lord  to  aU  pleasing,  and  be  fruit- 
ful in  every  good  work. 

The  expression  farther  implies  grace  to  help  in  time 
of  neecL  The  christian  in  his  course  of  probation  ex- 
periences a  variety  of  trials — he  passes  through  pros- 
iperity  and  adversity — he  meets  with  temptations  from 
■without,  and  oppositions  from  within,  f^e  is  some- 
times in  darkness  and  fear,  and  sometimes  in  li^ht  and 
joy.  In  this  variety  of  circumstances,  he  needs  grace 
to  help  :  It  concerns  him  therefore  to  keep  near  toGod, 
and  to  rhaintain  daily  intercourse  with  him,  that  he 
may  receive  grace  suitable  to  his  condition  and  ade- 
qu  Ue  to  his  wants. 

This  fulness  imports  groivth  in  holiness.  As  the 
Spirit  is  given  to  carry  on  the  work  of  sanctification 
in  the  soul,  so  one  who  is  filled  with  it  will  be  full  of 
g<:iodness — full  of  every  virtuous  temper  and  work. 
It  ii  vain  to  pretend,  that  we  have  the  presence  of  the 
Spirit,  further  than  we  bring  forth  his  holy  fruits. 

4.  I  would  observe  ;  this  fulness  of  the  Spirit  is  op- 
posed to  excess- — to  all  irregularity,  w  ildness  and  ex- 
travagance, as  well  as  to  gross  palpable  vice. — The 
divine  operations  on  the  minds  of  Chribtians  are  calm, 
and  rational,  tending  not  to  confusion,  but  to  peace. 

As  God  has  given  us  a  corhplete  revelation,  it  can- 
not, in  the  present  day,  be  a  uork  of  the  Spirit  to  com- 
inuTiicate  n^w  revelations,  but  to  direct  us  in  the  use  of 
that  which  we  have.  Nothing,  therefore,  is  to  be  re- 
gargcd  as  a  dictate  of  the  Spirit,  which  contradicts,  or 
goes  beyond  that  whiih  is  written.     By  this  vve  must 


Serm.  XL.]  vjith  the  Spirit.  469 

try  every  Spirit,  whether  it  be  of  God.  By  this  only 
can  we  distinguish  the  divine  influence  from  the  deUi- 
sions  of  tancy,  or  the  suggestions  of  Satan.  We  arQ 
hot  to  suppose  this  influence  to  be  perceptible  imn.edi- 
ately  and  by  itself  :  Its  correspondence  with  the  word 
of  truth  is  the  evidence  by  which  we  know  its  divinity. 
><,  In  its  ordinary  operations  it  is  "  the  Spirit  of  a  sound 
^mind."  It  disturbs  not,  but  assists  the  sober  exercise 
)6f  reason.  Paul  says  to  the  Corinthians,  "  The  Spir- 
its of  the  prophets  are  subject  to  the  prophets."  Many, 
in  the  Corinthian  church,  had  run  into  great  excesses 
in  their  worshipjjing  assemblies.  They  either  unautho- 
rised assumed  the  business  of  preaching,  or  con- 
ducted it  in  a  reprehensible  manner.  Several  would 
speak  at  once,  confounding  and  interrupting  one  anoth- 
er. Such  as  could  speak  m  unknown  tongues  prefer- 
red these  to  plain  edifying  language.  In  the  multitude 
of  speakers,  their  worship  was  protracted  to  an  unrea- 
sonable length.  The  Apostle  reproves  these  disorders. 
He  says,  if  a  stranger  should  come  into  their  assem- 
blies, he  would  think  they  were  mad.  He  instructs 
them,  that  not  every  private  Cliristian,  but  the  proph- 
ets only  should  speak  in  the  church  ;  that  these  should 
speak  by  course,  one  after  another,  and  not  more  than 
two  or  three  in  the  same  meeting  ;  that  they  should  ut- 
ter with  the  tongue  words  easy  to  be  understood,  that 
;so  all  may  learn  and  be  comforted. 

Some  in  excuse  for  their  extravagances,  would  plead, 
that  they  were  under  an  unconirolable  operation  of 
the  Spirit  that,  they  had  no  commajid  of  their  tongues, 
that  their  zeal  boiled  with  a  fervor  which  must  have 
vent.  But  the  aposde  tells  them,  the  Spirit  never  ur- 
ges men  to  excess,  or  dispossesses  them  of  the  power 
of  selfgovernment.  '*  The  Spirits  of  the  prophets  arc 
subject  to  the  prophets  ;  for  God  is  not  the  author  of 
confusion,  but  of  peace,  as  in  all  churches  of  the  saints." 
This  we  should  always  bear  in  mind,  that  the  opera- 
tions of  the   Spirit  are  consonant   to  sound   and  sober 


470  jBelievers  to  he  filled        [Serm.  XL. 

reason  ;  and  the  more  one  is  filled  with  the  Spirit,  the 
farther  is  he  removed  from  every  irregularity  of  tem- 
per, excess  of  passion  and  indecency  of  behavior. 

The  good  Christian  feels  a  concern  for  the  honor  of 
the  gospel  and  the  salvation  of  his  fellow  sinners.  But 
if  under  pretence  of  godly  zeal,  the  private  Christian, 
or  the  youthful  convert  assumes  the  public  teacher,  he 
wanders  from  his  place — he  runs  to  excess — he  stretch- 
es himself  beyond  his  line  ;  and  this  irregularity  is  not 
a  fruit  of  the  Spirit,  but  a  work  of  the  flesh. 

A  true  Christian  desires  to  see  greater  purity  in  the 
church.  But  if  his  zeal  urges  him  to  vvithdraw  from 
the  church  instead  of  laboring  to  reform  it ;  this  is  an 
excess  ;  and  this  operation  of  zeal  is  from  the  Spirit  of 
the  world — not  from  the  Spirit  of  God. 

The  sinner  under  convictions  has  a  deep  sense  of 
guilt  and  danger,  and  an  ardent  desire  to  escape  eternal 
wrath.  But  if  he  falls  into  horrible,  despairing  appre- 
hensions of  his  state,  this  is  an  excess,  for  the  gospel 
sets  hope  before  him.  His  convictions  may  be  from 
the  Spirit ;  but  his  despondency  proceeds  from  some 
other  cause. 

The  awakened  sinner  gives  himself  much  to  prayer ; 
and,  as  far  as  he  is  influenced  by  the  Spirit,  he  prays 
with  deep  humility  and  earnest  desire,  and  he  seeks  si- 
lent retirement.  Now  if,  instead  of  repairing  to  his 
closet  and  pouring  out  his  heart  before  God  in  secret, 
he  goes  into  the  highways  and  fields,  and  utters  his 
prayers  with  noisy  vociferations,  he  is  filled  with  pride, 
not  with  the  Spirit ;  for  in  such  prayers  there  is  excess. 
I  proceed  to  shew, 

III.  What  w^  are  to  do^  that  we  may  be  filled  with 
the  Spirit. 

This  the  Apostle  enjoins  as  matter  of  duty.  We 
are  required  to  "  have  grace,  that  we  may  serve  God 
acceptably."  It  is  usual  in  scripture  to  command  as 
duty,  the  same  things  which  are  promised  as  a  privi- 
lege ;  because,  in  order  to  our  receiving  the  promise, 


Serm.  XL. 3  ty/M  the  Spirit.  471 

there  are  means  to  be  applied.  God  promises,  "  A 
new  heart  will  I  give  you."  And  he  alsso  commands, 
*'  Make  you  a  new  heart."  Conversion,  though  a 
gift  of  divine  grace,  is  a  gift  bestowed  in  such  a  way  as 
leaves  occasion  for  the  use  of  means. 

We  are  not  to  suppose  that  any  thing  done  by  us  dc' 
fer-ves  the  influence  of  the  Spirit.  Whatever  connex- 
)n  there  is  between  the  means  used  b}'  us,  and  the 
^benefits  bestowed  upon  us,  it  is  a  connexion  founded 
in  divine  favor. 

Nor  are  we  to  suppose,  that  those  endeavors,  which 
|:  are  the  means  of  obtaining  the  Spirit,  originate  from 
ourselves.  The  gospel  is  a  ministration  of  the  Spirit. 
Where  God  sends  the  former,  he  grants  the  latter. 
And  these  are  the  spring  of  all  the  good  thoughts,  de- 
sires and  resolutions  which  are  found  in  fallen  men. 
Hence  the  conversion  of  sinners,  and  the  sanctification 
of  believers,  are  as  really  ovving  to  the  sovereign  grace 
of  God,  as  if  they  were  wrought  immediately,  without 
any  endeavors  of  ours.  We  are  to  acknowledge  the 
grace  of  God  in  such  a  sense  as  excludes  personal 
worthiness  ;  but  not  in  such  a  sense  as  excludes  per- 
sonal obligation. 

That  Vv'e  may  be  filled  with  the  Spirit,  wc  must  be 
filled  with  the  knowledge  of  God's  will.  The  new 
man  is  renewed  in  knowledge.  He  is  begotten  by  the 
word  of  truth,  as  well  as  born  of  the  Spirit.  God 
grants  the  Spirit  in  the  hearing  of  faith.  Faith  comes 
by  hearing,  and  hearing  by  the  word  of  God. 

We  must  exercise  ourselves  in  serious  considera- 
tion ;  for  it  is  by  this  that  knowledge  is  reduced  to 
practice.  We  must  contemplate  the  purity  and  ex- 
tent of  God's  law,  compare  ourselves  with  it,  and 
judge  ourselves  by  it.  We  must  attend  to  t)ie  threat- 
enings  and  promises  of  the  gospel,  and  apply  them  as 
far  as  they  are  pertinent  to  our  character.  We  must 
meditate  on  the  solemn  scenes  of  futurity,  the  nature 
and  necessity  of  repentance,  the  boundless  mercy  of 


47S  Believers  to  be  filled,  ^c.       [SjJrm.  XL  J 

God,  and  the  murvellous  scheme  of  redemption,  and 
thus  awiiken  and  preserve  in  our  minds  an  active  sense 
of  the  important  things  of  religion. 

We  must  abstain  from  all  known  obstructions  of  the 
Spirit. 

When  the  apostle  exhorts  us  to  be  filled  with  tlie 
Spirit,  he  warns  us  against  sensuality  and  excess. 
When  he  cautions  us  not  to  grieve  the  Spirit,  he  for- 
bids  idleness,  injustice,  clamor  and  evil  speaking. 

We  must  improve  with  particular  attention  those 
seasons,  when  conscience  is  awakened,  and  serious 
purposes  are  excited. 

Having  set  out  in  religion,  we  must  hold  on  our  way, 
and  look  to  ourselves  that  we  lose  not  the  things  which 
have  been  wrought  for  us. 

We  must  continue  instant  in  prayer,  *'  God  will  be 
inquired  of."     "  Ask  and  ye  shall  receive.'* 

We  must  give  ourselves  up  to  God  through  Christy, 
with  a  purpose  to  serve  him  constantly  ;  and  must  fre- 
quently renew  our  covenant  with  him,  humbling  our- 
selves for  past  transgressions,  and  seeking  grace  for  new 
obedience.  Thus  we  may  hope  for  a  supply  of  the 
Spirit. 

We  are  not  to  imagine,  that  the  evidence  of  conver- 
sion and  the  joy  of  salvation  will  come  suddenly.  Wc" 
are  directed  "  to  seek  for  'Aoiy  bv  a  continuance  in  well 
doing,  and  to  give  diligence  for  the  full  assurance  of 
hope  to  the  end. 

The  joy  whicli  comes  in  a  w^ay  diverse  from  this  is 
not  joy  in  the  Holy  Ghost,  but  the  joy  of  tlie  hypo- 
crite. They  who  walk  in  the  comforts  of  the  Hoi/ 
Ghost,  are  such  as  v»'alk  in  the  fear  of  God. 


SERMON    XLL 


Christian  Psalmody, 


EPHESIANS  V.   19* 


Sfieaking  to  yourselves  in  psalms  and  hymns,  and  spiritual  songs  j 
singing  and  snaking  melody  in  your  hearts  to  the  Lord, 


,f 


The  Heathens,  in  their  drunken  festivals  to 
the  god  of  wine,  used  to  celebrate  his  bounty  in  im- 
pure and  wanton  songs.  The  Ephesians  just  converted 
from  Paganism,  the  Apostle  instructs  in  a  more  ration- 
al and  excellent  devotion.  He  teaches  them  to  sing, 
not  impure,  but  spiritual  songs  ;  to  direct  their  devo- 
tion, not  to  the  imaginary  god  of  wine,  but  to  the 
Lord  of  nature  and  giver  of  all  things  ;  to  sing,  not 
with  wild  and  wanton  airs,  but  with  melody  of  the 
heart  ;  and  so  to  conduct  this  branch  of  worship,  that 
they  may  not  corrupt,  but  comfort  and  edify  one 
another. 

Similar  to  our  text  is  the  Apostle's  instruction  to  the 
Colossians.  *'  Let  the  peace  of  God  rule  in  your 
hearts  to  which  ye  are  called  in  one  body,  and  be  ye 
thankful.  Let  the  word  of  Christ  dwell  in  you  richly 
in  all  wisdom,  teaching  and  admonishing  one  another 
in  psalms,  hymns  and  spiritual  songs,  singing  with 
grace  in  your  hearts  to  the  Lord," 
Vol.  HL  3  o 


474  Christian  Psalmody,      [Serm.   XLI«  \ 

I.  The  singing  of  psalms  is  here  enjoined  as  a  sa- ! 
cred  branch  of  social  worship.  ' 

We  are  to  glorify  God  in  our  bodies  and  in  our  spir- ' 
its.  To  him  we  are  to  consecrate  the  use  of  all  our 
powers.  And  there  is  the  same  reason  why  the  musi- 
cal, as  any  other  foculty,  should  be  emplo}ed  in  his 
service,  We  are  wonderfully  made ;  and  the  capacity 
of  uttering  a  tuneful  variety  of  sounds,  is  not  the  small- 
est wonder  in  our  formation.  To  him  by  whose  wis- 
dom we  are  thus  euriously  organized,  our  praise  should 
be  directed.  "  I  will  sing,"  says  David,  "  and  give 
praise  with  my^/ory,."  The  faculty  of  speech,  next 
to  reason,  is  the  glory  of  man. 

Praise  is  the  most  excellent  part  of  divine  worship. 
As  charity  is  greater  than  faith  and  hope,  because  in 
heaven  these  will  cease,  but  that  will  never  fail  ;  so 
praise  is  superior  to  humiliation  and  prayer,  because 
these  belong  only  to  the  present  state,  but  that  is  the 
devotion  of  heaven.  There  our  sins  and  temptalVons 
will  no  moi'e  iliolest  us  ;  our  souls  will  be  purified 
from  present  corruptions  ;  our  desires  will  be  satisfied, 
and  our  wants  supplied  j  and  all  our  mournful  peti- 
tions will  be  changed  into  songs  of  joy. 

That  psalmody  was  an  instituted  part  of  worship  in' 
the  Jewish  church,  5s  evident  from  the  many  devout 
songs  and  psalms  composed  by  divine  inspiration  for 
religious  uses,  some  of  which  were  sung,  not  only  by 
particular  persons  in  their  private  w  orship,  but  also  by 
the  whole  assembly  of  Israel. 

From  the  days  of  David,  when  the  order  of  divine- 
worship  was  more  regularly  settled,  than  it  had  been 
before,  there  was  a  select  number  of  singers,  instruct- 
ed and  supported  at  the  public  expense,  whose  office  it 
was  to  set  forward  and  preside  over  this  branch  of  wor- 
ship. 

In  the  book  of  Psalms,  frequent  exhortations  to 
sing  praises  to  God  are  addressed  to  all  nations  of  the 
earth,  as  well  as  to  the  congregation  of  Israel.     Hence 


'Behm,  XLL]         Christian  Psalmody.  475 

it  appears,  that  this  was  not  a  ceremony  peculiar  to  the 
Mosaic  dispensation,  but  an  ordinance  designed  for  uni- 
versal and  perpetual  use.  This  is  distinguished  from 
ceremonial  rites  by  special  marks  of  superiority.  "  I 
will  praise  the  name  of  God  with  a  song,  and  magnify 
him  with  thanksgiving.  This  also  shall  please  the 
Lord  better  than  an  ox  or  bullock,  that  hath  horns  and 
hoofs." 

In  the  New  Testiment  we  find  the  same  evidence, 
that  psalmody  is  an  ordinance  of  Christ,  as  we  find  in 
the  Old  Testament,  that  it  was  an  ordinance  of  Moses. 
When  Jesus,  with  his  train,  was  descending  from  the 
mount  of  Olives  to  attend  the  passovcr  at  Jerusalem, 
the  whole  multitude  of  his  disciples  praised  God  with 
a  loud  voice,  saying,  "  Blessed  be  the  king  that  com- 
eth  in  the  name  of  the  Lord,  Hosanna  in  the  highest," 
After  the  celebration  of  the  holy  supper,  our  Lord 
with  his  disciples  "  sung  an  hymn."  Paul  and  Silas, 
confined  in  prison,  **  sungpraises  to  God  at  midnight." 
The  Apostle  exhorts  the  churches  to  maintain  this 
branch  of  worship,  and  gives  them  instructions  for  the 
decent  and  edifying  performance  of  it.  This  was  con- 
tinued in  Christian  assemblies  after  the  apostolic  age. 
The  early  fathers  exhort  those  who  sing  in  divine  wor- 
ship, *'  to  make  melody  in  their  hearts,  rather  than 
with  their  voices."  Some  Heathen  writers  say,  "  It 
was  a  custom  among  the  Christians  to  assemble  on  a 
certain  day,  and  sing  hymns  unto  Christ,  as  unto 
God." 

We  may  add,  The  church  in  heaven  is  represented 
as  worshipping  God  with  this  exercise. — "  The  living 
creatures  and  the  elders  fall  down  before  the  lamb,  and 
sing  a  new  song." 

The  several  passions  of  the  soul  have  each  its  pecu- 
liar language  and  give  some  distinguishing  notes  to  the 
voice.  These  different  notes  excite  in  the  mind  the 
passions  which  they  represent.  There  is  such  a  con- 
aexion  between  sounds  and  passions  that  they  become 


476  Christian  Psahnody.        [Serm.  XLt» 

by  turns  the  causes  of  each  other.  There  are  certain 
instrumental  sounds,  which  inspire  with  ardor  and  re- 
solution ;  and  others  which  melt  and  dissolve.  Much 
greater  effects  may  be  produced  by  the  living  sound  of 
human  voices,  harmoniously  combined  in  singing  those 
sacred  songs,  which  are  filled  with  sentiments  of  piety 
and  devotion.  The  power  of  music  to  transport  the 
soul  we  have  all  experienced  ;  and  its  effect  is  strongly 
expressed  by  the  prophet,  when,  describing  the  heav- 
enly inhabitants  as  singing  their  changes  in  divine  wor- 
ship and  crying  one  to  another,  "  Holy,  holy,  holy. 
Lord  God  Almighty,"  he  says,  "  The  posts  of  the  door 
moved  at  the  voice  of  him  that  cried,  and  the  house 
was  filled  with  smoke." — 1  proceed, 

II.  To  consider  the  matter  or  subject  of  our  singing. 
This  the  apostle  expresses  hy  psalms ^  hymns  and  spir^ 
itual  songs. 

By  psalms  is  doubtless  intended  that  collection  of 
sacred  poems,  which  passes  under  this  name  ;  and  is 
one  of  the  canonical  books  of  scripture.  By  hymns 
may  be  designed  other  poetical  compositions  of  scrip- 
ture, as  the  songs  of  Moses,  Kannah,  Zechariah,  Sim- 
eon and  others.  By  spiritual  songs  may  be  meant  those 
pious  and  devout  songs,  which  in  that  age  were  com- 
posed by  prophets  and  holy  men  in  the  church,  under 
the  immediate  influence  of  the  Spirit.  That  there  was 
such  a  spiritual  gift  in  the  apostolic  age  is  evident  from 
several  passages  in  the  14th  chapter  of  First  Epistle  to 
the  Corinthians — "  I  will  pray  with  the  Spirit,  and  I 
will  pray  with  the  underbtanding  also  :  I  will  sing  with 
the  Spirit^  and  I  will  sing  widithe  understanding  also." 
— "  When  ye  come  together,  every  one  of  you  hath  a 
psalm,  hath  a  doctrine,  hath  a  tongue,  hath  a  revela- 
tion. 

Under  the  Mosaic  dispensation,  there  were  certain 
songs,  or  psalms,  statedly  used  in  the  temple  wor- 
ship.  On  special  occasions  new  songs  were  com- 
posed by  holy  men  under  divine  influence,  and  de= 


Serm.  XLI.]        Christian  Psalmody.  477 

Hvered  to  the  chief  musician  to  be  set  to  music,  and 
sung  in  the  congregation.  In  the  early  Christian 
church  the  practice  was  the  same.  Spiritual  songs 
composed,  occasionally,  were  admitted  among  the 
psalms  and  hymns  of  the  Old  Testament. 

The  matter  which  we  sing  should  be  accommodated 
to  the  occasion  of  the  worship.  In  ordinary  cases  we 
may  sing  any  psalm  suited  to  the  general  purpose  of 
devotion.  In  special  cases  we  should  select  those 
which  best  correspond  with  the  aspects  of  rrovidence. 

In  this  gospel  age,  our  psalmody  ought  not  to  be  co?!'*- 
fined  to  that  small  portion  of  scripture,  which  is  called 
'  *•  the  book  of  psalms."  We  may  take  spiritual  songs 
from  the  New  Testament,  as  well  as  from  the  Old. 
The  matter  of  our  psalmody  must  be  formed  agreea- 
bly to  the  sacred  oracles  ;  but  we  need  not  be  restricted 
to  any  one  part  of  scripture.  The  Apostle's  direc- 
tion is,  *'  Let  the  viord  of  CHRIST  dwell  in  you  rich- 
ly in  all  wisdom,  teaching  and  admonishing  one  anoth- 
er in  spiritual  songs." 

If  in  the  days  of  David  it  was  thought  necessary, 
that  on  extraordinary  occasions  a  new  song  should  be 
sung,  surely  now  we  may  sing  some  new  scngs  on  the 
glorious  occasion  of  the  gospel.  If  the  temporal  de- 
liverances vouchsafed  to  the  people  of  Israel,  were  the 
subject  of  their  public  praise  ;  much  more  should  the 
great  salvation,  purchased  by  the  Son  of  God,  be  the 
subject  of  ours.  And  doubtless  it  is  more  proper  to 
celebrate  this  in  the  plain  language  of  the  gospel,  than 
in  the  obscure  diction  of  propl.ecy.  The  church  in 
heaven  sing  a  ne%\)  song — not  only  the  song  of  Moses, 
but  also  that  of  the  Lamb. 

As  new  songs  were  sung  in  the  Jewish  church,  so 
they  were  set  to  new  tunes.  They  were  first  commit- 
ted to  the  chief  musician,  that  he  might  adapt  to  the 
subjects  the  music  in  which  they  were  to  be  sung. 
There  was  a  variety  in  the  tunes,  as  well  as  psalms,  to 


478  Christian    Psalmody^      [Serm.  XLL 

enliven  the  devotion  of  the  heart.     Such  is  our  frame 
that  a  sameness  of  sound  flattens  on  the  ear, 

III.  We  are  directed  to  sing,  making  melody — to 
sing  with  the  understanding — to  teach  and  admonish 
one  another  with  spiritual  songs — to  do  all  things  de- 
cently and  in  order. 

The  use  of  music,  in  social  worship,  is  to  assist  and 
enliven  the  devotion  of  the  heart.  And  when  the  mu- 
sic is  performed  with  melody  of  sound,  exactness  of 
time  and  harmony  of  voices,  it  greatly  contributes  to 
this  end.  But  a  confused  and  grating  discord  of  harsh 
and  untutored  voices,  instead  of  kindling,  chills  the 
spirit  of  devotion  and  damps  the  ardor  of  the  soul. 

Singing  cannot  be  performed  to  edification  and  com- 
fort without  skilL  "  Play  skilfully ^^^  says  the  psalmist. 
The  singers  in  the  Jewish  worship  "  made  one  sound." 
They  kept  time  as  exactly  as  if  their  voices  were  all 
melted  into  one.  For  this  purpose  they  were  placed 
together  in  a  collected  body. — Upon  that  grand  solem- 
nity, when  Solomon  brought  up  the  ark  from  the  city 
of  David  and  set  it  in  the  holy  place,  ''  the  Levites, 
who  were  the  singers,  stood  at  the  east  end  of  the  aU 
tar,  and  with  them  the  priests  sounding  with  trumpets ; 
and  the  trumpeters  and  the  singers  were  as  one  to  make 
one  sound. 

Care  was  taken  that  the  singers  should  be  well  in- 
structed. The  chief  of  the  Levites,  bv  David's  or- 
der,  '*  appointed  some  of  their  brethren  to  be  singers.'? 
They  selected  such  as  they  found  most  capable  of  that 
service.  And  these  were  put  under  skilful  instructors. 
*'  The  sons  of  Heman  were,  under  the  hands  of  their 
father,  for  song  in  the  house  of  the  Lord."  And  they 
with  their  brethren  **  were  instructed  in  the  songs  of 
the  Lord,  and  were  all  cunning."  And  Chenaniah  the 
chief  of  the  Levites  "  instructed  in  song  because  he 
was  skilful." 

When  the  Levites  sang  in  divine  worship,  they 
were  led  by  a  principal  musician,  **  who  was  over  the 


Serm.  XLI.]        Christian  PsaModyl  479 

song."     It  is  said,  **  The  master  of  the  song,"  or  car- 

I       riage,  **  was  with   the  singers."     Some  say,  He  car. 

'       ried  or  conducted  the  song,  and  gave  all  the  singers  the 

time  by  a  motion  of  his  hand.     Hence  their  voices 

were  "  as  one  to  make  one  sound." 

We  may  form  some  conception  of  the  solemnity 
with  which  the  temple  worship  among  the  Jews  was 
conducted,  by  those  allusions  to  it,  which  we  find  in 
the  book  of  the  Revelation.  St.  John,  describing  the 
heavenly  worship,  says,  *'  The  four  living  creatures  or 
cherubims,  and  the  four  and  twenty  elders,  fell  down  be- 
fore the  Lamb,  having  every  one  of  them  golden  harps, 
and  they  sung  a  new  song."  As  soon  as  they  struck 
the  song,  he  says,  "  I  beheld,  and  I  heard  the  voice  of 
many  angels  round  about  the  throne  and  the  four  cher- 
ubims and  the  elders,  saying  with  a  loud  voice.  Worthy 
is  the  Lamb  that  was  slain."  No  sooner  had  the  mul- 
titude of  angels  joined  their  voices,  than  all  nature  was 
tuned  to  hai  mony,  and  creation  was  one  universal  con- 
cert, like  the  whole  congregation  of  Israel  joining  with 
the  priests  and  Levites  in  the  songs  of  the  temple. 
**  Every  creature  in  heaven,  and  earth,  and  under  the 
earth,  heard  I  saying,  Blessing,  and  glory,  and  honor, 
and  power  be  unto  him  that  sitteth  on  the  throne,  and 
to  the  Lamb  forever  and  ever." — "  And  the  four  cher- 
ubims said,  Amen. — They  made  a  solemn  pause  in  the 
music.  Whereupon  the  four  and  twenty  elders  fell 
prostrate  before  the  throne,  in  humble  adoration.  This 
alludes  to  a  custom  in  the  temple  worship,  of  nic-.king 
pauses  in  singing.  The  Jewish  -writers  say,  that  in: 
each  psalm  were  made  three  intermissions,  during 
which  the  trumpets  continued  the  sound  ;  and  thcii' 
the  people  fell  down  and  worshipped. 

John  represents  this  new  song  in  the  heavenly  tem- 
ple, as  being  several  times  repeated  with  little  variety. 
Here  is  a  manifest  allusion  to  the  manner  of  singing  in 
the  temple.  Wlien  the  chief  singers  began  the  song, 
the  chosen  choir,  standing  near  them,  round  ybgut  the 


480  Christian  Psalmody »      [Serm.  XLI.' 

altar,  struck  in  with  them.  And  certain  emphatical 
parts  of  the  song  were  repeated.  In  these  repetitions 
the  assembly  joined  their  voices.  That  such  repeti- 
tions were  usual  in  the  temple  music,  is  evident  from 
the  manner  in  which  sundry  psalms  are  composed. 

It  appears,  that  this  branch  of  worship  in  the  Jewish 
church  was  conducted  with  great  order  and  solemnity  ; 
and  the  frequent  allusions  to  it  in  the  New  Testament, 
shew  that  it  is  still  of  equal  importance,  and  ought  to 
be  conducted,  not  indeed  with  all  the  same  ceremonies, 
but  with  equal  seriousness  and  devotion.  This  leads 
me  to  observe, 

IV.  That  in  singing  we  must  *'  make  melody  in 
our  hearts  to  the  Lord,'*'' 

If  singing  is  a  part  of  religious  worship,  then  this^ 
as  well  as  our  prayers,  must  be  directed  to  God. 

W^e  must  sing  in  obedience  to  his  command — with 
a  sense  of  his  presence — with  hearts  disposed  for  his 
service — with  affections  corresponding  to  the  matter  of 
the  psalm.  If  the  subject  be  a  petition,  confession, 
thanksgiving,  or  adoration,  our  hearts  must  harmonize 
with  it,  and  beat  time  to  it.  When  we  make  a  psalm 
our  own,  and  offer  it  to  God  with  suitable  sentiments, 
then  we  "  sing  with  grace  in  our  hearts  to  the  Lord." 
The  melody  of  the  heart  is  the  consent  of  all  the  pow- 
ers and  affections  of  the  soul  in  the  service  of  God. 

^^'^e  must  sing  with  a  spirit  of  benevolence,  peace 
and  condescension  to  one  another,  and  to  all  men. 
"  When  ye  stand  praying,"  says  our  Lord,  *'  forgive, 
if  ye  have  ought  against  any  man."  We  must  do  the 
same  when  we  stand  singing.  We  must  bring  into 
the  worship  of  God — into  our  songs,  as  well  as  pray- 
ers, a  social,  meek  and  quiet  spirit. — *'  Sj)eak  to  your-" 
selves,"  or  to  one  another,  *'  in  psalms,  and  let  the  peace 
of  God  rule  in  your  hearts — teach  and  admonish  one 
another  in  spiritual  songs,  singing  with  grace  in  your 
hearts  to  the  Lord."  We  sing  with  grace  and  melody, 
when  our  devout  affections  charm  down  our  earthly 


Serm.  XLL]         Christian  Psalmody,  481 

passions,  quiet  their  tumults,  compose  all  jarring  dis- 
cords, all  discontents,  anxieties,  envies  and  jealousies, 
and  smooth  the  soul  into  peace,  gratitude,  hope  and  joy. 
One  end  of  social  u  orship,  and  particularly  of  sing- 
ing, is  to  improve  a  friendly  and  benevolent  temper, 
**  Be  like  minded  one  toward  another  according  to 
Christ  Jesus,  that  ye  may  with  one  mind,  and  one 
mouth  glorify  God."  Can  we  join  our  voices  in  sing- 
ing the  same  spiritual  songs  to  the  same  universal  pa- 
rent, and  at  the  same  time  forget  our  mutual  relation, 
and  our  obligation  to  mutual  love  ?  In  the  m.usic  itself 
there  is  something  adapted  to  promote  a  kind  and  so- 
cial disposition.  The  harmonious  coincidence,  the 
sweet  symphony  of  different  voices  teaches  our  hearts 
to  mingle  in  Christian  duties,  hushes  tumultuous  pas- 
sions, and  expels  the  evil  spirit  of  pride,  envy,  malice 
and  discord.  When  David  touched  his  harp,  Saul's 
evil  spirit  fled.  The  man  who  can  hear  holy  anthems 
sung  to  the  universal  parent,  with  voices  sweetly 
mingling  and  harmonizing  together,  and  not  feel  him- 
self softened  into  benevolence  and  love,  and  moulded 
into  condescension  and  peace,  must  have  a  soul  rugged 
as  the  rocks,  and  stubborn  as  an  oak. 

REFLECTIONS. 

1.  If  singing  is  an  instituted  part  of  divine  worship, 
all  should  take  a  share  in  it.  Some  through  want  of 
natural  capacity,  early  education,  or  favorable  opportu- 
nity, may  be  unable  to  join  their  voices  in  this  exer- 
cise. But  these,  no  less  than  others,  should  be  con- 
cerned to  make  melody  in  their  hearts. 

2.  From  our  subject  we  learn,  that  every  one  ac- 
cording to  his  ability,  is  bound  to  promote  the  psalmo- 
dy of  the  church.  As  many  as  are  capable  should  en- 
Courage  it  by  acquiring  the  necessary  skill,  and  taking 
an  active  part  in  it.  They  who  cannot  do  this,  should  be 
more  solicitous  to  promote  the  object  in  other  ways—' 
Vol.  III.  3  p 


482  Christian  Psalmody,         [Serm.  XLf, 

by  furnishing  those  under  their  care  with  the  means  of 
instruction — by  giving  countenance  to  a  revival  of 
sacred  music,  when  it  declines,  and  by  cheerfully  im- 
parting their  money  in  the  cause,  as  occasion  requires. 
From  principles  of  common  equity,  as  well  as  front 
examples  recorded  in  scripture,  it  is  manifest,  that 
the  expense  of  maintaining  the  psalmody  of  the  church^ 
should  be  assumed  by  the  community,  and  not  left 
wholly  on  them  who  perform  the  service. 

3.  Let  this  thought  be  deeply  impressed  on  every 
heart,  that  psalmody  is  a  branch  of  divine  worship.' 
Let  it  be  regarded,  not  as  a  theatrical  exhibition,  but 
as  a  religious  solemnity. 

When  we  see  an  assembly  united  in  the  praises  of 
God,  hear  them  sing  divine  songs  with  all  the  charms 
of  music  ;  and,  at  the  same  time,  behold  in  their  ap- 
pearance that  gravity,  sedateness  and  reverence,  which 
indicate  their  souls  to  be  impressed  with  divine  things  ; 
we  are  raptured  and  transported  ;  we  are  carried  inta- 
the  throngs  of  God's  ancient  temple  ;  we  almost  im- 
agine ourselves  in  the  midst  of  the  heavenly  assembly. 
But  if,  on  the  contrary,  we  observe  a  behavior,  which-' 
bespeaks  pride,  passion,  irreverence  and  levity,  we 
lose  the  charms  of  music — we  are  shocked  and  con- 
founded. As  you  regard  the  honor  of  God's  worship, 
and  your  own  and  the  common  edification,  conduct 
your  psalmody  with  that  gravity,  peace  and  love,  which- 
become  God's  house  for  ever  ;  and  apply  this  and  every 
part  of  worship  to  your  preparation  for  the  higher 
solemnities  of  God's  temple  in  heaven. 

Imagine  you  saw  heaven  opened,  and  the  choirs  of 
angels  standing  before  the  throne  of  God  ;  imagine 
3'OU  heard  them  tuning  their  harps  and  voices  in  an- 
thems of  praise  to  the  great  Creator  of  the  universe, 
and  the  gracious  Redeemer  of  fallen  men  :  Will  not 
the  thought  elevate  you  above  the  dull  delights  of 
earth,  and  prompt  a  wish  to  rise  and  mingle  with  the 
celestial  worshippers  ? — Imagine  you  beheld  the  Laml> 


Serm.  XLI.]         Christian  Psalmody.  483 

standing  on  mount  Zion,  and  with,  him  the  happy 
thousands  who  have  his  Father's  name  written  in  their 
foreheads ;  and  from  thence  heard  a  voice,  as  the 
sound  of  many  waters  and  as  the  noise  of  mighty  thun- 
der, the  music  of  harpers  playing  on  their  harps,  and 
the  voice  of  singers  singing  their  new  song,  Mhich 
none  but  the  redeemed  can  learn  ;  would  you  not  wish 
to  join  the  joyful  assembly  and  mingle  your  voice  Vvilh 
theirs  ? — Imagine  you  heard  them  crying  with  a  loud 
voice,  "  Salvation  to  our  God  and  to  the  Lamb,"  and 
saw  them  filling  before  the  throne  and  worshipping  God 
in  strains  like  this,  *'  Ame-n  ;  blessing,  and  glory,  and 
wisdom,  and  thanksgiving,  and  lionorj  and  power,  and 
strength,  be  unto  God  forever  and  ever,  Amen  ;" 
would  not  your  souls  at  such  a  view,  kindle  into  devo- 
tion and  love,  and  burst  into  songs  of  praise  ? — This 
viev/  of  the  worsliipping  assembly  above  is  held  forth 
to  us,  that  we  may  learn  and  imitate  their  piety.  En- 
deavor then  so  to  worship  God  by  singing  and  all  other 
appointed  forms,  that  you  may  be  admitted  to  join 
your  voice  with  theirs  in  singing  the  glories  of  God  an^ 
|tbe  Redeemer  through  eternal  ages. 


SERMON   XLIL 


Thanksgimng. 


EPHESIANS  V.    20. 

Giving    thanks  akvaysy  for  all  things  to   God  the  Father,  in  the 
name  of  our  Lord  Jesus  Christ, 

1  HE  Heathens,  in  thejr  Bacchanalia,  held 
drunkenness  to  be  commendable,  as  an  expression  of 
gratitude  to  the  god  who  gave  them  wine.  This  Pa- 
gan custom  the  Apostle  has  in  view,  when  he  says  to 
his  Ephesian  converts,  verse  18.  "Be  not  drunk  with 
wine,  wherein  is  excess,  but  be  filled  with  the  Spirit, 
speaking  to  yourselves  in  psalms.*' — Instead  of  those 
abominable  excesses,  by  which  you  once  expressed 
your  joy,  seek  now  those  sober  and  rational  pleasures, 
■which  are  communicated  by  the  Holy  Spirit  ;  and  in- 
stead of  those  drunken  songs  by  which  you  formerly 
celebrated  the  feasts  of  the  god  of  wine,  speak  ye  now 
to  one  another  in  psalms,  hymns  and  spiritual  songs, 
making  melody  in  your  hearts  to  the  Lord — giving 
thanks  always  for  all  things  to  God  the  Father  through 
Jesus  Christ." 

I.  The  duty  here  enjoined  is  to  ghe  thanks. 

Thankfulness  is  such  a  sense  of  favors  received  from, 
and  of  obligations  due  to  a  benefactor,  as  disposes  us 
to  make  suitable  acknowledgments  and  returns. 


Serm.  XLII.3  Thanksghin^.  485 

Gratitude  to  God  is  attended,  not  with  wild  and  fran- 
tic mirth,  but  a  sober  and  collected  mind.  They  who 
understand  the  loving  kindness  of  the  Lord,  have  wise- 
ly considered  his  doings.  God  complains  cf  unthank- 
ful Israel,  "  I  have  nourished  and  brought  up  children, 
but  they  have  rebelled  against  me.  The  ox  knoweth 
his  owner,  and  the  ass  his  master's  crib  ;  but  Israel 
doth  not  know,  my  people  doth  not  consider." 

There  are  some  unusual  interpositions  of  Providence 
which  arrest  the  attention,  while  common  favors,  though 
in  their  nature  more  important,  are  overlooked,  or  lit- 
tle regarded.  At  a  comet  we  gaze  with  astonishment ; 
but  scarcely  lift  our  eyes  to  the  superior  wonders  which 
the  fair  evening  presents  to  our  view.  The  rising  and 
the  setting  sun,  the  descent  of  the  enriching  showers, 
the  vicissitudes  of  summer  and  winter,  the  continuance 
of  life,  the  enjoyment  of  health,  supplies  of  food  and 
raiment,  success  in  our  daily  employments,  the  means 
of  knowledge  and  virtue,  and  the  hopes  of  glory  and 
immortality,  are  by  multitudes  little  noticed,  and  rarely 
thought  of.  But  where  is  the  man  who  would  not 
thank  God  for  a  short  suspension  of  his  torture  in  a  fit 
of  the  gout,  or  for  a  providential  discovery  and  extinc- 
tion of  a  flame  which  threatened  his  duelling  ?  If  we 
regard  not  the  daily  operations  and  blessings  of  God,  we 
live  in  habitual  unthankfulness.  These  though  most 
easily  overlooked,  are  most  worthy  of  our  notice. 

A  grateful  heart  retains  the  impressions  o^ past  mer- 
cies. **  It  remembers  God's  wonders  of  old,  meditates 
on  all  his  works  and  forgets  not  any  of  his  benefits. 

Gratitude  sees  a  real  'ualue  in  God's  blessings.  This 
is  its  language  ;  ','  O  how  great  is  thy  goodness  which 
thou  hast  laid  up  for  them  who  fear  thee,  and  hast 
wrought  for  them  who  trust  in  thee  !  O  love  the  Lord, 
all  ye  his  saints." — "  O  Lord,  how  great  are  thy 
works  !  Thy  thoughts  are  very  deep.  A  brutish  man 
knoweth  not,  neither  doth  a  fool  understand  this. 
How  excellent  is  thy  loving  kindness  !  Therefore  the 


jiS6  Thanhghing,  [Serm.  XLIL 

sons  of  men  put  their  trust  under  the  shadow  of  thy 
wings. 

A  sense,  of  our  wiworthiness  enters  into  the  essence 
of  thankfuhiess.  Why  should  we  bless  God  for  that, 
which  we  call  the  fruit  of  our  own  merit,  and  which,  we 
think,  he  could  not  justly  deny  us  ?  "I  am  not  wor- 
thy," says  the  patriarch,  *'  of  the  least  of  all  the  mer- 
cies which  thou  hast  shewed  unto  thy  servant." 
"  What  is  man,"  says  David,  "that  thou  art  mindful 
of  him  ?  And  the  son  of  man,  that  thou  visitest  him  ? 
How  excellent  is  thy  name  in  all  the  earth  ! 

In  the  exercise  of  gratitude,  we  shall  improve  God's 
favors  to  the  ends  for  which  he  bestows  them.  He  be- 
stows his  benefits  upon  us,  that  we  may  be  happy  in 
the  enjoyment,  and  useful  in  the  distribution  of  them. 
Solomon  says,  "  I  know  that  there  is  no  good  in  them, 
but  for  a  man  to  rejoice  and  do  good  in  his  life." 
The  Apostle  directs  us,  "  to  offer  the  sacrifice  of  praise 
continually  ;"  and  he  especially  cautions  us,  that  "  to 
do  good  and  to  communicate  we  forget  not ;  for  with 
such  sacrifices  God  is  well  pleased." 

Gratitude  delights  to  express  its  feelings  and  senti- 
ments. "  Offer  the  sacrifice  of  praise,"  says  the  Apos- 
tle, *'  even  the  fruit  of  the  lips."  We  must  be  thank- 
ful to  God,  and  bless  his  name  ;  praise  him  with  a 
song,  and  magnify  him  with  thanksgiving  ;  shew  forth 
his  pitiise  and  talk  of  his  wonderous  works. 

Thankfulness  studies  a  suitable  return. 

The  glorious  selfsufficient  Jehovah  can  receive  no 
real  benefit  from  us.  If  we  are  righ!^eous,  what  do 
wc  to  him  ?  He  is  exalted  far  above  all  blessins:  and 
praise.  But  yet,  as  his  creatures  and  dependants,  we 
are  under  indispensable  obligations  to  love  and  serve 
him.  These  obligations  are  mightily  increased  and 
strengthened  by  his  favors.  His  goodness  should  lead 
us  to  repentance.  When  favor  is  shewed  us,  we 
should  learn  righteousness.  His  mercies  should  per- 
suade us  to  present  ourselves  to  him,  as  living  sacri- 


Serm.  XLII.]  Thanksgh'ing,  A^l 

fices.  This  is  our  reasonable  service.  His  disinter- 
ested love  should  awaken  in  us  sentiments  of  benevo- 
lence to  our  fellow  men.  *'  Love  your  enemies,"  says 
our  Saviour,  "  do  good  and  lend — and  ye  shall  be  the 
children  of  the  Highest ;  for  he  is  kind  to  the  unthank- 
ful and  the  evil.  Be  ye  merciful,  as  your  Father  is 
merciful."     Let  us  proceed, 

n.  To  consider  the  character,  of  that  being,  to  whom 
our  thanks  must  be  supremely  directed.  "  Give 
thanks  to  GOD,  even  the  FATHER." 

God  is  the  Father  of  the  universe,  and  the  giver  of 
all  the  blessings  which  we  receive,  and  which  we  be- 
hold around  us.  Every  good  gift  comes  down  from 
him. 

To  him  we  must  give  thanks  ;  for  all  things  are  hiso 
We  walk  on  his  earth,  and  breathe  his  air  ;  we  are 
sustained  by  his  food,  and  clothed  with  his  garments  ; 
our  frame  is  his  work,  our  reason  is  his  inspiration,  and 
our  spirits  are  preserved  by  his  influence. 

To  him  we  must  give  thanks,  for  he  has  given  us 
all  things  richly  to  enjoy.  He  has  formed  a  spacious 
tvorld  for  us  to  inhabit,  and  subjected  a  variety  of  crea- 
tures to  our  dominion.  He  commands  his  sun  to 
warm  us,  his  winds  to  fan  us,  his  rains  to  refresh  us,  his 
fields  to  support  us,  and  his  brutal  herds  to  serve  us.' 
He  has  furnished  us  with  senses  and  appetites,  by 
which  we  are  capable  of  delight  in  the  use  of  material 
objects  ;  and  given  us  an  intelligent  mind,  which  can 
Contemplate  him  in  his  works,  and  enjoy  him  in  his 
gifts.  ^  . 

.  This  world  is  a  temporary  abode,  in  which  we  are 
to  prepare  for  glory  and  immortality.  And  God  has 
given  us  all  things  which  pertain  to  life  and  godliness, 
through  the  knowledge  of  Jesus  Christ,  who  has  call- 
ed us  to  glory  and  virtue. 

To  open  a  v*'ay  for,  and  give  us  a  hope  of  admission 
to  his  favor,  he  has  sent  his  divine  Son  into  our  world, 
who,  having  assumed  our  nature,  has  borne  cur  sins  in 


488  Thanksghirig,  [Serm.   XLII. 

his  body,  expiated  our  guilt  by  his  death,  confirmed 
the  truth  of  his  doctrines  by  his  resurrection,  and  ever 
lives  in  heaven  to  make  intercession  for  us. 

To  God  we  must  give  thanks,  for  his  goodness  is 
free  and  disinterested.  He  gives  Hberally  and  upbraids 
not — he  neither  faints  nor  is  weary — he  is  the  Father 
of  mercies — his  tender  mercies  are  over  all  his  works, 
and  they  endure  forever. 

III.  We  are  required  to  give  thanks  always  to  God. 

This  and  other  universal  terms  must  be  understood 
with  such  liniitations  as  the  nature  of  the  subject  sug- 
gests. Various  are  the  duties  which  religion  enjoins  ; 
each  one  claims  its  place,  and  none  has  a  right  to  claim 
more. 

This  expression  imports,  in  general,  that  we  ought 
to  be  always  in  a  hab'n  of  thankfulness,  and  in  a  readi- 
ness for  actual  thanksgiving,  whenever  Providence 
calls  us  to  it.  We  must  set  the  Lord  always  before  us, 
contemplate  his  continual  providence,  and  our  absolute 
dependence,  maintain  a  serene,  cheerful,  contented 
mind,  and  banish  from  our  hearts  all  those  malignant 
passions  and  worldly  tempers,  which  are  contrary  to  a 
spirit  of  gratitude  ;  such  as  envy,  malice,  pride,  am- 
bition and  avarice.  If  we  would  live  in  a  thankful 
temper,  we  must  v^alk  by  faith  in  unseen  things,  have 
our  conversation  in  heaven,  be  at  peace  among  our- 
selves, and  put  on  charity  toward  all  men.  The  neces- 
sity of  a  friendly,  social  and  charitable  Spirit,  in  order 
to  the  exercise  of  real  thankfulness,  the  Apostle  clearly 
expresses  in  his  exhortation  to  the  Colossians.  "  Put 
on  bowels  of  mercies,  kindness,  humbleness  of  mind, 
meekness,  longsuffering — and  above  all  these  things,- 
put  on  charity,  which  is  the  bond  of  perfeclness  ;  and 
let  the  peace  of  God  rule  in  your  hearts,  and  be  ye 
thankful. 

Thanksgiving  should  find  a  place  in  all  our  stated 
addresses  to  God.  We  are  commanded  to  "pray 
without  ceasing."    The  expression  alludes  to  the  daily 


^EHM.  XLII.]  Thanhghing,  489 

sacrifice  which  was  offered  morning  and  evening  con- 
tinually. As  we  are  to  pray  always  with  all  prayer,  so 
we  are  to  offer  the  sacrifice  of  praise  continually.  This 
inust  be  a  part  of  our  morning  and  evejiing  oblation, 
every  day.  ''  Be  careful  for  nothing,"  says  the  Apos- 
tle, *'  but  in  every  thing  by  prayer  and  supplication 
with  thanksgiving,  let  your  requests  be  made  known 
to  God."  Whenever  we  approach  the  throne  of  God, 
\ve  should  bring  thither  hearts  enlarged  with  gratitude 
for  the  things  we  enjoy,  as  well  as  with  the  desires  of 
the  things  we  need,  '*  Every  day,"  says  the  Psalmist, 
"  will  I  bless  thee  ;  I  will  praise  thy  name  for  ever 
and  ever.  It  is  a  good  thing  to  give  thanks  to  the 
Lord,  to  sing  praises  to  thy  name,  O  most  High,  to 
shew  forth  thy  loving  kindness  in  the  morning,  and  thy 
faithfulness  every  night," 

All  special  favors  should  be  distinctly  observed  and 
acknowledged.  God  daily  loads  us  with  benefits. 
*'  Many  are  the  wonderful  works  w^hich  he  has  done, 
and  his  thoughts,  which  are  to  us  ward  ;  they  cannot 
be  reckoned  up  in  order  to  him  ;  if  we  would  declare 
and  speak  of  them,  they  are  more  than  can  be  number- 
ed." But  there  are,  in  every  man's  life,  and  perhaps, 
in  every  year,  some  remarkable  interpositions  of  God 
' — some  seasonable  protections  and  deliverances,  sup- 
plies and  comforts,  directions  and  restraints,  which 
cannot  be  wholly  unnoticed,  and  which  ought  to  be 
always  remembered.  If  for  such  as  these  we  give 
thanks  explicidy,  and  c^cercise  a  general  gratitude  for 
benefits  which  cannot  be  recollected,  we  then  give 
thanks  always. 

We  should  be  thankful  in  every  condition.  Pros- 
perity should  not  dissipate,  nor  adversity  drown  a 
sense  of  our  obligations  to  God.  When  we  receive 
evil,  we  also  receive  good  at  his  hands.  And  the  good 
becomes  more  conspicuous,  when  it  is  placed  over 
against  the  evil.  God  has  set  the  one  over  against  the 
the  other,  that  man  might  find  nothing  after  him,- 
Yql,  III.  3  q. 


490  Thanhsghing.  [Serm.  XLII.^ 

*'  Though  the  figtree  shall  not  blossom,"  says  the 
iDrophet,  "  neither  shall  fruit  be  in  the  vines  ;  the  labor 
of  the  olive  shall  fail,  and  the  fields  shall  yield  no 
meat  ;  the  flock  shall  be  cut  off  from  the  fold,  and 
there  shall  be  no  herd  in  the  stalls  ;  yet  I  will  rejoice  in 
the  Lord,  and  joy  in  the  God  of  my  salvation," 

We  should  never  cease  to  give  thanks.  "  While  I 
live,"  says  the  Psalmist,  "  1  will  praise  the  Lord,  I 
will  sing  praises  to  my  God,  while  I  have  any  being. 
Because  thy  loving  kiiidness  is  better  than  life,  my  lips 
shall  praise  thee  ;  thus  will  I  bless  thee,  ^vhile  I  live. 
Every  day  will  I  praise  thy  name,  I  will  bless  thee  for 
ever  and  ever.'* 

IV.  We  will  next  consider  the  matters  for  which 
we  are  to  give  thanks.     These  are  all  things. 

Walk  forth  in  a  cloudless  evening  ;  look  up  to  the 
skies,  and  attempt  to  number  the  stars.  Where  will 
you  begin  ?  How  will  you  proceed  ?  You  gaze  and 
wonder  at  the  scene.  The  objects  soon  lose  their  dis- 
tinction.    They  are  mingled  in  a  general  blaze. 

Such  was  the  state  of  the  Apostle's  mind.  He  re- 
commends  the  duty,  prescribes  the  manner,  and  deline- 
ates the  temper  of  thanksgiving  ;  but  the  matters  ad- 
mit no  detail.  They  baffle  the  power  of  numbers.  It 
can  only  be  said,  "  Give  thanks^^r  all  things.'''' 

David,  bringing  his  thankoffering  before  God,  be- 
gins   his   address   with   this    remarkable  expression, 

*'  Praise  waiteth,"  or  praise  is  silent,  "  for  thee,  O 
God,  in  Zion."  It  is  as  if  he  had  said,  "  Such  is  thine 
inconceivable  excellencv,  and  unbounded  oroodness — 
such  is  the  countless  multitude  of  thy  mercies,  that, 
when  we  attempt  thy  praise,  our  tongues  faulter,  our 
devotion  sinks  under  the  weight  of  the  subject.  Wc 
cannot  express  ;  we  silently  adore  tliy  glories." 
'  "  Who  can  utter  the  mighty  acts  of  the  Lord  ? 
Who  can  shew  forth  all  his  praise  ?" — How  precious 
are  thy  thoughts  unto  us,  O  God  ?  How  great  is  the 
sura  of  them^  ?  If  I  should  count  them,  they  are  more 


Serm.  XLII.]  Tha7iksghlng',  49 J. 

in  number  than  the  sand." — *'  I  will  hope  continually ; 
I  will  praise  thee  more  and  more  ;  I  will  shew  forth 
thy  righteousness  and  thy  salvation  all  the  day,  for  I 
know  not  the  number  thereof." 

Take  a  review  of  your  life  from  the  early  period  of 
youth.  How  kindly  have  you  been  sustained  ?  How 
bountifully  have  your  wants  been  supplied  ?  How  often 
have  dangers  been  prevented,  afflictions  shortened, 
temptations  diverted,  disappointments  turned  to  suc- 
cess, and  imagined  evils  made  productive  of  real  good  ? 

Look  around  o'a  your  neighbors,  and  see  what  bles- 
sings attend  them.  For  these  blxjssings  give  thanks. 
Their  charity  will  impart  to  you  a  shjre  in  the  good 
they  enjoy  ;  and  your  benevolence  may  appropriate 
the  whole.  While  you  rejoice  in  another's  prosperit}-, 
you  divide  it  with  him.  You  take  the  better  half. 
Yours  is  pure  and  refined  :  The  grosser  part  is  left  to 
him. 

Blessings  bestowed  on  others  are  for  your  sake  as 
well  as  theirs.  How  often  has  your  thirst  been  reliev- 
,ed  by  streams  from  the  fountain  of  the  rich  ?  How 
often  has  your  heart  been  cheered  by  the  smiles  of  the 
contented  and  happy  ?  How  often  have  your  good  res- 
olutions been  strengthened  by  the  courjsels  of  the  wise  ■ 
and  the  example  of  the  virtuous  ? 

Contemplate  the  benefits  of  civil  society.  You  par- 
take in  the  national  peace,  plenty,  prosperity  and  hap- 
piness.  Under  the  protection  of  a  righteous  govern- 
ment you  sit  securely  in  your  house,  sleep  undisturbed 
in  your  bed,  go  forth  into  your  field  without  danger  of 
an  enemy,  walk-  the  streets  without  fear  of  an  assassin, 
and  lay  up  the  fruits  of  your  labor  without  concern  that 
thieves  will  break  through  and  steal. 

Consider  your  religious  privileges.  The  gospel  of 
the  Son  of  God,  which  is  in  your  hands,  opens  to  your 
view  most  astonishing  glories  in  the  future  world — glo- 
ries which  eye  had  not  seen,  nor  ear  heard,  nor  humao 
heart  imagined.     It  marks  the  path  to  heaven  by  the 


492  Thanksghing.  [Serm.  XLII. 

plainest  precepts,  and  encourages  your  progress  by  the 
most  gracious  promises.  And  though  darkness  may 
sometimes  surround  you,  yet  light  soon  arises  in  ob- 
scurity. Though  the  dispensations  of  God  seem 
mysterious,  yet  all  things  are  working  for  good  to  them 
who  love  him.  They  are  heirs  of  his  kingdom  ;  they 
shall  inherit  all  things. 

What  is  there,  then,  for  which  the  good  man  may 
not  give  thanks  ?  All  things  are  his.  No  real  good 
will  be  withheld.  Nothing  will  separate  him  from  the 
love  of  God. 

■    V.  We  are  now  to  consider  the  medium  of  our  ac- 
cess to  God  in  this  duty,  "  The  name  of  Jesus  Christ.'* 

God  putteth  no  trust  in  his  saints-;  the  heavens  are 
not  clean  in  his  sight.  How  much  less  man  that  is  a 
worm — -man  that  is  a  sinner  ?  We  are  not  worthy  to 
speak  to  him  in  praise  for  the  benefits  which  we  re- 
ceive— much  less  to  ask  of  him  farther  benefits — least 
of  all  to  receive  the  benefits  which  we  ask.  We  are 
therefore  directed  not  only  to  pray,  but  also  to  give 
thanks  in  the  name  of  Christ,  who  has  purchased  by 
his  blood  the  blessings  which  we  need,  who  has  open- 
ed for  us  by  his  intercession,  a  way  of  access  to  the 
throne  of  grace,  and  through  whom  alone,  such  guilty 
creatures  can  acceptably  draw  near  to  God.  "  Jesus 
Christ  is  the  way,  the  truth  and  the  life  ;  no  man  com- 
eth  to  the  Father,  but  by  him."  Whatever  therefore 
we  do,  in  word  or  deed,  v/e  must  do  all  in  his  name, 
praying  and  giving  thanks  to  God,  even  the  Father,  by 
him. 

We  have  taken  a  view  of  the  important  duty  of 
thanksgiving.  And  we  see,  that  this  is  not  a  work 
merely  for  one  day  in  a  year,  but  for  every  day  that  we 
live.     We  must  give  thanks  always. 

Let  us  not  imagine,  that  by  recounting  a  few  re- 
markable favors,  we  have  discharged  our  obligations 
to  God ;  we  are  to  give  thanks  for  all   things. 


$ERM.  XLII.3  Thanksghing^ 

Let  us  not  think,  that  to  appear  publicly  in  God's  house 
and  to  feed  plentifully  at  our  tables,  is  the  essence 
of  thanksgiving  ;  we  must  bring  to  God  the  offering 
of  grateful  hearts,  feel  a  sense  of  his  goodness  and  our 
unworthiness,  exercise  repentance  for  our  sins,  devote 
ourselves  to  him  to  walk  in  newness  of  life  and  do 
good,  and  communicate  to  one  another,  as  there  is  oc- 
casion.    With  such  sacrifices  God  is  well  pleased. 

Nature  itself  points  out  our  obligation  to  thanksgiv- 
ing. Being  endued  with  reason  and  speech,  we  are 
capable  of  observing  the  merciful  works  of  God,  and 
of  expressing  the  grateful  and  admiring  sentiments  of 
our  hearts.  David  calls  his  tongue  his  glory,  because 
with  this  he  could  praise  his  Creator.  "  My  heart  is 
fixed;  I  will  sing  and  give  praise  with  my  glory." 
The  Apostle  exhorts  us  to  *'  offer  unto  God  the  fruit  of 
fhe  lips,  giving  thanks  to  his  name." 

Even  sinners  love  those  who  love  them  ;  and  do 
good  to  those,  who  do  good  to  them.  This  is  natural. 
Hence  the  unthankful  are  ranked  among  those  who  are 
without  natural  affection.  If  gratitude  to  one  another 
is  a  dictate  of  nature,  shall  not  reason  and  religion  lead 
iip  our  hearts  to  God  ? 

The  ox  knows  his  owner,  and  the  ass  his  master's 
crib.  Shall  not  we  consider  and  acknowledge  him 
who  has  nourished  and  brought  us  up  as  children  ? 

The  creation  around  us,  gives  us  lectures  on  thank- 
fulness, and  exhibits  the  propriety  of  making  returns 
for  benefits.  The  rivers  discharge  into  the  sea  the  wa- 
ters which  they  derive  from  it.  The  skies  remit  in  co- 
pious showers  the  collections  which  they  exhale  from 
the  earth  in  vapors.  The  fields  by  a  fruitful  increase  re- 
pay the  husbandman's  toil,  and  bring  forth  herbs  meet 
for  those  by  whom  they  are  dressed.  All  nature  subsists 
by  an  interchange  of  kindnesses.  Harmony  and  or- 
der are  the  beauty  of  the  natural  world.  Piety  and 
'^nevolence  are  the  beauty  of  the  moral  world. 


^4id4t  Thanksgiving.         [Serm.  XLII*' 

If  we  are  dependent  upon  God  and  every  good  gift 
conies  from  him — if  we  are  sinners  under  a  forfeiture 
of  all  his  favors — if  v/e  have  done  nothing  to  deserve, 
and  can  do  nothing  to  remunerate  his  benefits,  but  all 
proceed  from  iiis  selfmoving  love  ;  then  we  must  be 
eternally  bound  to  render  praise  to  his  name.  ''  What 
shall  we  render  to  the  Lord  for  all  his  benefits  ?  We 
will  olTer  him  the  sacrifice  of  thanksgiving."  M 

Praise  is  pleasant,  as  well  as  comely.  Prayer  re- " 
minds  us  of  our  wants,  confession  wounds  us  with  a 
sense  of  guilt.  Bat  praise  refreshes  the  soul  with  the 
memory  of  God's  exceeding  goodness,  and  brings  to 
view  the  happy  circumstances  of  our  condition.  "  O, 
taste  and  see  that  that  the  Lord  is  good  :  Blessed  is 
the  min  who  trusteth  in  him." 

What  more  delightful  sentiments  can  fill  our  souls, 
than  such  as  these  ?  The  great  ruler  of  the  universe 
graciously  regards  us  and  daily  watches  over  us,  makes 
us  the  subjects  of  a  thousand  blessings,  and  employs 
us  as  agents  to  scatter  his  bounties  among  our  fellow 
creatures  ;  admits  us  into  his  presence,  and  allows  us 
to  converse  with  him  ;  imparts  his  influence  to  direct 
our  way,  and  gives  us  his  grace  to  prepare  us  for  heavr 
,en. 

Thanksgiving  is  better  than  prayer  and  confessionj 
for  it  will  never  fail.  When  all  our  sins  are  purged 
av/ay  by  divine  grace,  and  all  our  wants  are  swallowed 
up  in  the  divine  fulness — when  we  dwell  in  God's  pre- 
sence, where  is  joy  supreme,  and  sit  at  his  right  hand 
where  are  pleasures  never  failing,  there  will  be  no  more 
occasion  for  penitent  confession  of  sin,  strong  cries  for 
mercy,  and  groanings  which  cannot  be  uttered.  The 
glories  of  divine  wisdom,  grace  and  love  will  be  all  our 
theme- — gratitude  and  praise  will  be  all  our  devotion. 

Habitual  thankfulness  adds  much  to  the  happiness  of 
life.  This  softens  our  cares,  lightens  our  troubles,  mit- 
igates our  griefs,  dispels  our  gloom,  brightens  up  the 
soul,  and  smoothes  the  temper  into  serenity  and  cheer- 


Serm.  XLII.]  Thaiihsghmg.  49^ 

fulness.  Ingratitude  is  sullen,  morose  and  peevish  ; 
it  gives  a  disrelish  to  every  favor,  and  increases  the 
smart  of  every  affliction. 

Praise  has  been  the  work  of  saints  on  earth,  and  is 
the  employment  of  angels  in  heaven.  Let  us  there- 
fore give  thanks  always,  for  all  things,  to  God  through 
Jesus  Christ,  that  we  may  now  be  prepared,  and  here- 
after admitted  to  join  with  happy  spirits  above,  in  as- 
cribing blessing,  and  honor,  and  glor}^  and  power, 
and  thanksgiving  to  him  who  sitteth  on  liie  th.rone,  and 
to  the  Lamb  forever  and  ever. 


jpaasBXHsxa 


tU#.BLAjffl»WM.a*J 


SERMON    XLIIL 


Mutual  Submission^ 


EPHESIANS  V.   21. 


Submitting  yourselves  one  to  another  in  the  fear  of  God. 

1  HE  Apostle,  having  exhorted  the  Ephesian 
Christians  to  the  duties  of  social  worship,  next  passes  to 
inculcate  several  relative  duties.  This  subject  he  be- 
gins with  a  general  exhortation  to  all  Christians  to 
"  submit  themselves  one  to  another."  His  subjoin- 
ing this  to  his  exhortation  concerning  social- worship, 
intimates,  that  one  great  use  of  joint  devotion  is  the 
promotion  of  peace,  humility  and  condescension. 

This  submission  to  others  can  no  farther  be  a  duty, 
than  it  is  consistent  with  our  obligations  to  God. 
Therefore  the  Apostle  says,  *'  Submit  yourselves  one 
to  another  in  the  fear  of  God.''*  "  The  wisdom  which 
is  from  above,  is  first  j&wr^,  and  then  peaceable."  The 
Christian,  who  is  bought  with  a  price,  must  not  be  a 
servant  of  men.  The  sense  of  our  text  is  fully  explain- 
ed by  other  parallel  instructions.  "  Ye  younger,  submit 
yourselves  to  the  elder,  and  be  ye  all  subject  one  to 
another,  and  be  clothed  with  humility."  *'  Let  noth- 
ing be  done  through  strife  and  vain  glory,  but  in  low- 
liness of  mind  let  each  esteem  other  better  than  him- 


SfiRM.  XLIII.]       Mutual  Submission.  A>91 

self."- — **  With  brotherly   love  in  honor   prefer  one 
another." 

This  temper  was  exemplified  and  recommended  by 
our  Lord,  when  he  washed  his  disciples  feet,  and  in- 
structed them  to  wash  one  another's  feet.  He  tells  us, 
that  in  his  kingdom  the  ostentatious  distinctions,  so 
common  in  the  world,  shall  be  unknown  ;  that  in  point 
of  obligation  to  justice  and  charity,  all  shall  stand  on  a 
level,  with  only  such  difference  as  arises  from  their  res- 
pective abilities  z  That  the  highest  in  office  and  condi- 
tion shall  claim  no  other  preeminence,  than  a  superior 
obligation  to  usefulness.  This  is  his  meaning  when 
he  says,  "  The  kings  of  the  Gentiles  exercise  lordship 
over  them,  and  they  who  exercise  authority  upon  them, 
are  called  benefactors  :  But  ye  shall  not  be  so  ;  but  he 
that  is  greatest  among  you,  let  him  be  as  the  younger; 
and  he  that  is  chief,  as  he  that  doth  serve  ;  even  as  the 
Son  of  Man  came  not  to  be  ministered  unto,  but  to 
minister." 

Among  men  God  dispenses  his  blessings  with  a  sov- 
ereign hand  ;  to  some  he  gives  more,  and  to   others 
less.     But  no  man  is  exalted  to  a  state  of  independence, 
'  They  who  are  in  highest  authority,  and  in  most  afflu- 
ent condition,  whatever  pride  they   may  feel  in  them- 
;  selves,  and  whatever  envy  others  may  feel  toward  them, 
'  are  really  as  dependent,  as  helpless  and  as  incapable  of 
subsisting  by  themselves,  as  the  poorest  of  the  human 
I  race  ;  yea,  more  so,  for  they  are  less  able  to  endure  the 
1  hardships,  and  perform  the   labors   of  hfe.     And   it 
•  ought  to  be  remembered,  that  in  the  continual  fluctua- 
ti jn  of  human  affairs,  the  rich  and  the  poor  may  ex- 
change conditions  ;  and  the  former  be  reduced  to  such 
impotence,  as  to  need  the  help  of  those  whom  now 
they  despise. 

This  diversity  among  men  displays  the  sovereignty, 
wisdom  and  goodness  of  God  ;  reminds  us  of  our  con- 
stant dependence ;  renders  us  mutually  useful  ;  and 
Vol.  in.  3    r 


498  Mutual  Submission,       [Serm.  XLlitj 

gives  opportunity  for  the  exercise  of  many  virtues,  for 
which  in  a  state  of  equality  tliere  would  be  no  room. 

The  duties  which  we  owe  to  one  another  in  this  di- 
versity of  rank  and  condition,  our  Apostle  expresses  by 
muiual  submission.  This  will  best  be  illustrated  by- 
considering  it  in  the  different  relations  of  life. 

1.  It  will  easily  be  perceived,  that  a  degree  of  sub- 
mission is  due  to  superiors.     Particularly, 

You  must  reverence  your  superiors  in  age,  not  treat 
them  with  insolence,  or  assume  an  impudent  familiari- 
ty ;  but  pay  a  respectful  deference  to  their  hoary  hairsj 
long  experience,  grave  deportment  and  sedate  advice. 
*'  Thou  shaltrise  up  before  the  hoary  head,"  says  Mo- 
ses, "  and  honor  the  face  of  the  old  man.*'  It  is  a 
proof  of  great  depravity,  when  "  the  youth  behaves 
himself  proudly  against  the  ancient,  and  the  base  a- 
gainst  the  honorable." 

To  superiors  in  knowledge  and  wisdom  you  must 
shew  submission,  by  consulting  them  in  your  doubts 
and  paying  respect  to  their  judgment.  And  if  you 
see  reason  to  dissent  from  them,  let  it  be  done,  not 
with  haughty  assurance,  but  with  modest  caution. 

Honor  a  pious  and  'virtuous  character,  wherever  you 
see  it ;  whether  in  the  rich  or  poor,  in  the  learned  or 
illiterate.  Never  attempt  to  detract  from  it,  but  place 
it  before  you  for  your  imitation,  and  propose  it  ta 
others  for  theirs. 

Obey  your  superiors  in  authority.  Cheerfully  sub- 
mit to  their  just  commands,  and  by  your  peaceable  be- 
havior support  and  extend  their  influence.  Though 
in  civil  society,  legitimate  authority  originates  from 
the  people,  yet  when  they  have,  in  any  form,  consent- 
ed to  lodge  certain  powers  in  the  hands  of  particular 
persons,  these  persons  then  become  their  superiors,  and 
are  entitled  to  their  obedience  and  support  in  the  exe- 
cution of  the  powers  committed  to  them.  Every  at- 
tempt to  control  or  embairass  officers  of  government 


Serm.  XliIII.]       Mutual  Submission.  499 

in  the  discharge  of  their  duty,  is  an  offence  against  na- 
ture and  society,  reason  and  Christianity. 

2.  Mutual  subjection  may  be  considered,  as  it  res- 
pects equals. 

All  men  have  the  same  immutable  right  to  an  equi- 
table treatment  from  all  with  whom  they  have  interr 
course.  The  poor  man  has  as  good  a  claim  to  jus- 
tice from  the  rich,  as  the  rich  man  has  from  the  poor — - 
the  private  citizen  from  the  magistrate,  as  the  magis- 
trate from  the  private  citizen.  This  mutual  submis- 
sion implies,  that  every  man  should  do  justice  to  every 
man  with  whom  he  is  concerned  ;  should  treat  his  per- 
son with  humanity,  his  character  with  tenderness,  his 
conduct  with  candor,  and  his  substance  with  equity. 

All  men,  as  far  as  their  condition  requires,  are  alike 
entitled  to  compassion  and  assistance  from  those  around 
them.  We  are  to  relieve  the  unhappy,  supply  the 
needy,  support  the  weak,  vindicate  the  injured,  as  far 
as  our  ability  will  extend,  and  our  other  obligations 
will  justify.  *'  Bear  ye  one  another's  burdens,  and  so 
fulfil  the  law  of  Christ. 

Equals  must  preserve  an  affable  and  obliging  deports 
ment ;  rather  decline,  than  assume  a  preeminence — 
rather  yield  than  affect  a  superiority.  "  Love  as  breth- 
ren ;  be  pitiful ;  be  courteous — in  honor  prefer  one 
another." 

This  Spirit  is  peculiarly  beautiful  and  pleasant,  when 
it  runs  through  societies,  and  unites  all  the  parts  into 
one  compact  whole.  Then  each  member  seeks  the 
profit  of  many  in  preference  to  his  own  ;  cheerfully 
yields  to  his  brethren  the  preeminence,  rejoices  in  their 
distinguished  merits  ;  and  studies  to  rise,  not  on  their 
ruin,  but  on  his  own  virtue  and  usefulness. 

Mutual  subjection  ought  especially  to  be  seen  in 
families.  The  subordinate  members  should  dwell  to- 
gether in  unity,  and  by  love  serve  one  another.  The 
heads  should  consider  themselves  as  one  in  interest, 
and  should  act  as  having  one  Spirit ;  not  enter  into 


500  Mutual  Submission.      [Serm.  XLIII. 

contests  for  superiority,  undermine  each  other's  influ- 
ence and  destroy  domestic  government ;  but,  by  mu- 
tual condescension  and  prudent  concurrence,  strength- 
en each  other's  hands  and  promote  the  common  happi- 
ness. All  points  should  be  carried  by  cool  advice  and 
gentle  persuasion  ;  not  by  pertinacious  contradiction 
and  unyielding  opposition.  Thus  *'  two  are  better 
than  one,  for  if  they  fall,  one  will  lift  up  his  fellow." 

3.  There  is  a  submission  due  to  those,  who,  on 
some  accounts,  may  be  deemed  our  inferiors. 

The  same  person  may,  in  different  relations,  be  to 
the  same  person  both  a  superior  and  an  inferior,  Sol- 
omon, as  king  of  Israel,  was  superior  to  his  mother  ; 
As  a  son  he  was  her  inferior.  In  the  natural  relation 
he  owed  reverence  to  her  :  In  the  ci'uil  relation  she  ow- 
ed obedience  to  him.  When  she  interceded  with  the 
king  for  Adonijah,  she  made  her  motion,  not  with  the 
authority  of  a  parent  but  with  the  duty  of  a  subject. 
And  when  she  came  into  his  presence,  he  received, 
her,  not  as  an  ordinary  subject,  but  as  a  parent.  He 
rose  UD  to  meet  her,  bowed  himself  to  her,  and  seated 
her  on  his  right  hand. 

Farther :  Superiors  as  such  owe  a  respect  to  those 
who  are  below  them.  They  should  be  easy  of  access, 
gentle  in  their  language  and  condescending  in  their  de- 
portment. Rulers  are  to  be  ministers  of  God  for  good 
to  the  people  for  whom  they  act — the  rich  are  to  dis^ 
tribute  to  the  needy — the  strong  are  to  bear  the  infirm- 
ities of  the  weak — every  one  is  to  please  his  neigh- 
bors for  their  good  to  edification. 

4.  This  mutual  submission  ought  to  appear  in 
Christian  churches.  It  is  to  the  members  of  the  Ephe- 
sian  church,  that  this  advice  is  addressed  ;  and  all  in 
that  particular  character  are  bound  to  apply  it. 

Christ  has  instituted  a  government  in  his  kingdom  ; 
but  it  is  a  soft  and  persuasive,  not  a  violent  and  com- 
pulsive government.  *'  God  is  not  the  author  of  con<^ 
fusion,  but  of  peace  in  all  churches  of  the  saints. 


Serm.  XLIII.]       Mutual  Submission.  501 

There  is  need  of  mutual  submission  between  7«m- 
jsters  and  the  people  of  their  charge. 

Ministers  are  in  some  respects  to  be  subject  to  their 
people.  They  are  not  lords  over  God's  heritage. 
They  have  no  dominion  over  any  man's  faith  and  con- 
science. They  are  to  be  servants  of  all  men,  exam- 
ples to  believers  and  helpers  of  their  joy.  Within  the 
sphere  of  their  office  they  have  an  authority  ;  but  it  is 
an  authority  given  for  edification  only  ;  not  for  destruc- 
tion. They  are  to  labor  not  for  their  own  private  e- 
molument,  but  for  the  salvation  of  others  ;  and  to  be 
made  all  things  to  all  men,  that  by  all  means  they  may 
save  some.  They  must  not,  indeed,  seek  to  please 
men  by  servile  compliances  and  temporizing  arts.  If 
they  thus  please  men,  they  are  not  the  servants  of 
Christ.  They  may  no  farther  accommodate  themselves 
to  men,  than  is  consistent  with  their  being  under  the 
law  to  God. 

They  are  to  feed  the  flock  of  God — that  flock  espe- 
jcially  over  which  the  Holy  Ghost  has  made  them 
overseers.  And  while  they  find  support  and  encou- 
ragement in  this  service,  they  are  not  to  relinquish  it 
for  worldly  honors  and  emoluments,  nor  to  neglect  it 
for  the  indulgence  of  ease,  or  tlie  acquisition  of  lucre. 
They  are  to  abide  in  their  calling ;  to  be  quiet  and 
do  their  own  business  ;  not  to  forsake  their  charge, 
and  ramble  abroad  under  pretence  of  serving  other 
churches,  and  doing  more  extensive  good. 

On  the  other  hand,  there  are  duties  which  people 
owe  to  their  ministers.  These  duties  you  will  find 
clearly  stated  by  St.  Paul.  **  Know  them  who  labor 
among  you,  and  are  over  you  in  the  Lord,  and  admon- 
ish you.  Esteem  them  very  highly  in  love  for  their 
work's  sake." — *'  Obey  them  who  have  the  rule  over 
you,  and  submit  yourselves,  for  they  watch  for  your 
souls." — '•  Let  him  that  is  taught  in  the  word,  com- 
municate to  him  that  teachetb,  in  all  good  things." — 
f  The  Lord  hath  ordained  that  they  v^ho  preach  the 


502  Mutual  Submissiotu       [Serm.  X-LIII,' 

gospel,  should  live  of  the  gospel." — *'  Brethren,  pray 
for  us,  that  the  word  of  the  Lord  may  have  free  course.  "^ 

As  ministers  are  not  lords  over  Christ's  heritage,  so 
you  are  not  blindly  to  follow  their  opinions,  not  impli- 
citly to  obey  their  mandates.  *'  Call  no  man  your 
master,  on  earth,  for  one  is  your  master,  even  Christ." 
There  is,  however,  a  submission  which  you  owe  them. 
You  are  to  esteem  them  in  their  office,  and  regard  them 
as  servants  of  Christ,  and  your  servants  for  his  sake. 
You  may  never  hastily  receive,  nor  rashly  propagate  an 
accusation  against  them,  which  might  injure  their  char- 
acter, or  obstruct  their  usefulness  ;  but  you  must  sup- 
port their  just  reputation  both  as  ministers  and  as  men. 

As  they  are  called  to  labor  among  you  in  word  and 
doctrine,  you  must  attend  on  their  ministrations  with 
diligence,  and  receive  the  word  from  them  with  meek- 
ness and  be  cautious  that  you  impede  not  its  influence 
on  your  own  hearts  by  a  cavilling  humor,  and  hinder 
not  its  effect  on  others  by  captious  objections. 

As  they  are  to  warn  the  unruly,  and  rebuke  open 
transgressors,  so  you  must  apply  their  admonitions  as 
far  as  they  are  pertinent  to  your  own  case,  and  aid  the 
just  operations  of  them  on  all  concerned. 

As  they  are  to  instruct  and  convince  gainsayers,  so,' 
when  you  hear  from  them  a  doctrine  diverse  from  your 
former  sentiments,  you  are  to  examine  it  without  pre- 
judice; and,  if  the  evidence  of  truth  is  on  their  side, 
submit  with  joy  to  the  correction  of  your  mistakes. 
If,  on  the  contrary,  you  conclude  them  to  be  in  an  er- 
ror, traduce  them  not  as  heretics ;  talk  not  against 
them  by  the  walls  and  in  the  doors  of  your  houses  ; 
but  state  to  them  the  grounds  of  your  dissatisfaction, 
and  by  friendly  conference,  labor  to  rectify  their  mis- 
take, or  to  SQ^your  ow?i. 

As  they  are  ambassadors  for  Christ,  sent  to  open  the 
terms  of  peace,  submit  to  these  terms,  and  become  rc= 
conciled  to  God. 


Serm.  XLIir.3  Mutual  Submission,  503 

Pray  for  them,  that  utterance  may  be  given  them  to 
speak  the  word  boldly,  as  they  ought  to  speak.  Treat 
them  with  such  kindness,  that  they  may  be  among  you 
without  fear,  while  they  work  the  work  of  God,  And 
as  they  communicate  to  you  spiritual  things,  impart  ta 
them  temporal  things  in  such  manner,  that  they  may 
pursue  this  work  without  interruption.  If  religious 
knowledge  is  conveyed  by  the  word  which  they 
preach  ;  if  spiritual  strength  is  increased  by  the  ordi- 
nances which  they  administer  ;  if  God  has  constituted 
ihem  as  guides  to  lead  you  in  the  way  to  heaven,  as 
pastors  to  feed  you,  as  watchmen  to  warn  you,  and  as 
stewards  to  dispense  his  gifts  among  you  ;  there  is 
then  every  reason  why  you  should  honor  them  in  their 
office,  submit  to  them  in  the  execution  of  it,  and  pray 
for  them,  that  the  word  of  God  may  be  glorified. 

There  ought  to  be  a  mutual  submission  among  the 
members  of  the  church.  For  there  is  an  authority  giv- 
en to  all  collectively  over  each  particular  member. 
The  church  is  to  inspect,  exhort,  admonish  and  cen- 
sure her  members,  as  their  cases  may  require  j  and 
each  member  is  to  consider  himself  as  under  her  dis- 
cipline both  by  his  own  covenant  and  by  Christ's  com- 
mand ;  and  to  this  discipline  he  is  bound  peaceably  to 
submit,  as  far  as  it  is  administered  agreeably  to  the 
gospel. 

Christians  are  to  consider  one  another,  that  they 
may  provoke  unto  love  and  good  v.orks — to  study  the 
things  Vv'hich  make  for  the  common  edification  and 
comfort,  and  to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace.  They  should  not  withdraw  themselves 
from  the  church  for  every  cause,  either  for  supposed 
errors  in  it,  for  personal  dislike  to  the  pastor,  or  for 
disgust  at  a  discipline,  which  affects  them  or  their 
particular  friends  ;  but  should  rather  labor  by  gospel 
means  to  remove  the  cause  of  their  offence,  and  to  pre- 
serve the  general  peace. 


^04  Miiiual  Submission,        [Serm.  XLlll. 

In  ordef  to  this  mutual  submission^  there  must  be  a 
spirit  of  humility.  These  St,  Peter  places  in  connex- 
ion. '•  Be  ye  all  subject  one  to  another,  and  be  clothed 
ivith  humility,'*'*  This  will  dispose  Christians  to  think 
soberly  of  their  own  knowledge  and  goodness,  and  in 
lionor  to  prefer  one  another.  An  undue  opinion  of 
themselves  is  the  cause  of  all  their  assuming  behavior. 
It  is  this,  that  makes  them  treat  superiors  with  inso- 
lence, equals  with  rudeness  and  inferiors  with  con- 
tempt. It  is  this,  that  makes  them  forward  to  dictate, 
and  backward  to  be  advised  ;  obstinate  in  their  own 
ways  and  impatient  of  control ;  confident  in  their  own 
opinions  and  deaf  to  the  voice  of  reason.  It  is  this, 
that  makes  them  create  imaginary,  and  overrate  real 
injuries  ;  resentful  of  reproof,  and  scornful  of  instruc- 
tion. This  is  the  main  source  of  contentions,  and  the 
greatest  bar  to  reconciliation. 

A  humble  view  of  ourselves  will  produce  quite  con- 
trary effects.  This  will  make  us  swift  to  hear,  slow  to^ 
speak,  open  to  conviction,  ready  to  retract  our  errors 
and  confess  our  faults,  free  to  receive  advice,  and 
prompt  to  acknowledge  a  kindness.  This  will  lead  us 
to  give  honor  where  it  is  due,  to  condescend  to  men 
of  low  estate,  to  bear  the  infirmities  of  the  weak,  and 
to  follow  peace  with  all  men. 

Religion  begins  in  humbleness  of  mind— in  a  con- 
viction of  our  own  guilt  and  unworthiness.  In  this 
conviction  we  must  apply  to  the  mercy  of  God  in  the 
name  of  Jesus  for  pardon,  grace  and  glory.  In  this 
humble  application  of  the  soul  to  God,  through  a  me- 
diator, consists  true  and  saving  faith.  Faith  is  a 
meek,  submissive,  peaceable  grace.  It  begins  in  a 
sight  of  ourselves  as  sinners,  and  in  a  view  of  Christ  as 
a  gracious  and  sufficient  Saviour.  The  life  of  the 
Christian  is  by  the  faith  of  the  Son  of  God ;  and  this 
faith  operates  to  increasing  humility,  condescension 
and  love.  The  nearer  he  keeps  to  Christ,  the  more 
he  will  learn  from  him,  and  the  more  he  will  be  as- 


Serm.  XLIII.]         Mutual  Submission,  505 

similated  to  him  who  is  meek  and  lowly.  The 
stronger  is  his  faith,  the  deeper  will  be  his  humilia- 
tion, and  the  more  ardent  and  diffusive  his  love.  "  Let 
us  therefore  purify  our  souls  in  obeying  the  truth 
through  the  Spirit  unto  unfeigned  love  of  the  breth- 
ren ;  and  love  one  another  with  a  pure  heart  fervently, 
as  becomes  those  who  are  born  of  incorruptible  seed, 
even  by  the  word  of  God,  which  livcth  and  abideth 
forever." 


Vol.  III.  3  s 


SERMON   XLIV. 


Duties  of  Husbands  and  Wiiies^ 


EPHESIANS  V.    22—^33. 

Wives  submit  yourselves  to  your  own  husbands  as  unto  the  Lord  j 
for  the  husband  is  the  head  of  the  wj/e,  even  as  Christ  is  the  head 
of  the  church  ;  and  he  is  the  Saviour  of  the  body.  Therefore  as 
the  church  is  subject  to  Christy  so  let  their  tvives  be  to  their  own 
husbands  in  every  thing. 
JIusba7idsf  love  your  ivivesy  even  as  Christ  also  loved  the  churchy 
and  gave  himself  for  it,  that  he  might  sanctify  and  cleanse  it  with 
the  washing  of  water  by  the  word,  that  he  might  fireeent  it  to 
himself  a  glorious  church,  not  havi?tg  sfiot  or  wrinkle  or  any  such 
thing,  but  that  it  should  be  holy  and  without  ble?msh.  So  ought 
men  to  love  their  wives,  as  their  own  bodies  : — He  that  loveth  his 
wife  loveth  himself  i-^or  no  man  ever  yet  hated  his  ownfesh,  but 
nourisheth  and  cherisheth  it,  even  as  the  Lord  the  church  ;  for 
we  are  members  of  his  body,  of  his  flesh  and  of  his  bones.  For 
this  cause  shall  a  man  leave  his  father  and  his  mother,  and  shall  be 
joined  to  his  wife,  and  they  two  shall  be  one  flesh.  This  is  a 
great  7nystery  ;  but  I  s/ieak  concerning  Christ  and  the  church. 
JVevertheless,  let  every  one  of  us  in  particular  so  love  his  wife,  even 
as  himself ;  and  the  wife  see  that  she  reverence  her  husband. 

1  HE  Apostle  having,  in  the  preceding  part  of 
this  epistle,  stated  and  inculcated  the  various  duties, 
■which  Christians  more  generally  owe  to  one  another, 
comes  now  to  the  consideration  of  the  relative  and  do- 
mestic duties* 


^ERM.  XLIV.]  Duties  of  Husbands  and  Whes,    507 

In  the  words  just  read,  he  particularly  explains  anij 
powerfully  urges  the  duties  of  the  conjugal  relation. 

As  this  is  the  first,  so  it  is  the  most  important  rela- 
tion, that  ever  existed  in  the  human  race  ;  and  the  ob- 
ligations arising  from  it,  ought  to  be  seriously  consid- 
ered and  sacredly  regarded.  The  happiness  of  the  re- 
lation, its  usefulness  to  civil  and  religious  society,  the 
honor  of  *he  family,  the  education  of  children,  and  the 
inteiest  of  religion  in  the  world,  much  depend  on  the 
prudent  and  faithful  discharge  of  the  duties  which  the 
husband  and  wife  owe  to  each  other.  Of  these  duties, 
there  is  no  passage  in  scripture,  which  gives  a  clearer 
view  than  this  before  us.  But  while  we  attend  to  this, 
we  shall  naturally  introduce  other  passages  relative  tp 
the  same  subject. 

You  will  here  observe, 

Tliat  there  are  some  duties  which  these  correlates 
pwe  to  each  other  in  common. 

That  there  are  some  particularly  incumbent  on  the 
wife  toward  her  husband.     And, 

That  there  are  some  especially  incumbent  on  the 
husband  toward  his  wife. 

These  several  obligations  I  shall  explain  ;  and  shall 
also  apply  in  their  place  the  arguments  which  the  Aposr 
jtle  uses  to  enforce  them. 

I.  I  begin  with  those  which  are  common  to  both 
the  correlates. 

The  husband  and  wife  are,  in  some  respects,  equals* 
Hence  there  are  several  duties  alike  incumbent  on 
both.  The  Apostle  alluding  to  the  union  of  the  first 
pair,  and  to  the  first  institution  of  marriage,  says,  *'  A 
man  shall  leave  his  father  and  mother,  and  shall  be  join- 
to  his  wife,  and  they  two  shall  be  oneflesh.'*^ 

This  relation  is  founded  in  mutual  consent ;  and  the 
consent  does,  or  ought  to  proceed  from  mutual  affec- 
tion, and  to  be  preserved  by  mutual  kindness. 

As  these  relatives  are  one,  and  have  one  common 
interest,  they  ought  to  act  with  an  undivided  concern 
for  the  happiness  of  the  family. 


508    Duties  of  Husbands  and  Wines,  [Serm.  XLIV. 

Being  one  flesh,  they  are  to  dwell  together  as  heirs 
of  the  grace  of  life.  The  husband  is  not  to  put  away 
his  wife,  nor  she  to  depart  from  him. 

They  are  alike  bound  to  mutual  fidelity  and  a  chaste 
conversation.  They  are  to  avoid,  not  only  the  gross 
violations  of  the  conjugal  vow,  but  that  light  behavior 
and  wanton  language  which  indicate  an  impure  mind, 
or  which  might  insensibly  transfer  the  affections  to  an 
unlawful  object,  or  create  the  suspicion  of  a  wandering 
desire. 

They  are  under  equal  obligations  to  study  each 
other's  peace  and  comfort,  to  take  part  in  each  other's 
pains  and  distresses,  to  assist  in  each  other's  duties  and 
services,  and  to  support  each  other's  reputation  an4 
honor.  Every  thing  of  this  kind  is  comprised  in  the 
Apostle's  direction,  *'  To  render  to  each  other  due  be- 
nevolence." 

The  instruction  and  education  of  their  children  and 
domestics  ;  the  giving  and  receiving  of  seasonable  ad- 
vice ;  and  praying  with  and  for  one  another,  are  duties 
common  to  both,  and  implied  in  that  expression  of  St. 
Peter,  **  that  they  live  together  as  heirs  of  the  grace  of 
life,  that  so  their  prayers  may  not  be  hindered." 

II.  There  are  some  duties  peculiarly  incumbent  on 
the  wife.  These  the  Apostle  expresses  by  the  terms 
submission,  reverence,  obedience  and  subjection. 

"  Wives  submit  yourselves  to  your  own  husbands^ 
as  unto  the  Lord— -for  the  husband  is  the  head  of  the 
wife,  as  Christ  is  the  head  of  the  church.  As  the 
church  is  subject  to  Christ,  so  let  the  wives  be  to  their 
husbands  in  every  things  Let  the  wife  see,  that  she 
reverence  her  husband." 

He  cannot  intend,  that  the  wife  in  every  thing  shoul^ 
yield  an  implicit  obedience  to  her  hust)and,  as  the 
church  to  Christ  ;  but  only  that  she  should  be  subject 
to  him  in  all  things  agreeable  to  the  will  of  Christ.  So 
he  states  her  obedience  in  his  epistle  to  the  Colossians, 
"  Wives  submit  yourselves  to  your  own  husbands,  a| 
is  fit  in  the  Lordo'" 


Serm.  XLIV.]  Duties  of  Husbands  and  Whes,    50^ 

The  husband  though  the  head  of  the  wife,  is  not  to 
treat  her  as  a  menial  servant,  and  exact  from  her  an 
unlimited  subjection.  This  is  to  assume  an  authority, 
which  Christ  has  not  communicated  to  him.  Both 
should  act,  as  having  one  soul,  and  combine  their  in- 
fluence in  the  government  of  the  household.  But 
when  there  happens  a  diversity  of  sentiment,  and  nei- 
ther can  impart  conviction,  the  obligation  to  recede, 
doui'dess  lies  first  on  the  woman. 

Trie  Apostle  says,  "  The  woman  ought  not  to  usurp 
authority  over  the  man,  but  to  be  in  silence  with  all 
subjection."  For  this  he  assigns  several  reasons.  He 
says,  "  Adam  was  first  formed,  and  then  Eve."  He 
therefore  had  a  natural  precedence,  "  The  man  is 
not  of  the  woman,  but  the  woman  of  the  man,"  being 
formed  out  of  him,  and  made  of  his  flesh  and  bone. 
**  Neither  was  the  man  created  for  the  woman,  but  she 
for 'the  man,"  to  be  an  help  meet  for  him.  "  And 
Adam  was  not"  first  "  deceived,"  and  drawn  into  the 
apostasy,  "  but  the  woman  being  deceived  was,"  first 
in  the  transgression."  For  this  cause  God  ordered, 
that  "  her  desire  should  be  to  her  husband,  and  he 
should  rule  over  her." 

But  the  reason  alleged,  in  the  text,  for  this  subjec- 
tion, is  the  example  of  the  church.  The  first  marriage 
was  an  emblem  of  the  union  between  Christ  and  his 
church.  As  the  woman  was  bone  of  man's  bone,  and 
flesh  of  his  flesh,  so  "  we  are  members  of  Christ's  body, 
of  his  flesh  and  of  his  bones."  And  the  ancient  insti- 
tution, "  They  two  shall  be  one  flesh,"  was  a  mystical 
representation  of  this  spiritual  relation. 

Now  since  the  church  is  subject  to  Christ,  the  wo- 
man ought  to  be  subject  to  her  husband,  who,  by 
Christ's  authority,  is  constituted  lier  head. 

A  family  should  resemble  a  church  in  union,  peace 
and  subordination.  In  a  church  there  could  be  no 
edification,  if  there  were  no  government  ;  neither  in  a 
family  could  there  be  order,  if  there  were  no  head. 


5-10    Duties  of  Husbands  and  Wkes.  [Serm.  XLIV,' 

Either  of  them,  without  rule,  must  be  dissolved,  or 
Kive  in  perpetual  discord.  Christ  is  the  head  of  the 
church  ;  and  all  its  members  are  bound  to  obey  the 
government  which  he  has  instituted.  The  husband, 
under  him,  is  ruler  in  his  own  house  ;  and  when  he 
governs  it  according  to  the  laws  of  Christ,  all  the  mem- 
bers are  to  be  subject  to  him.  Thus  the  family  will 
become  a  little  church  ;  and,  being  edified  in  knowl- 
edge and  virtue,  will  grow  into  a  meetness  to  join  the 
general  assembly  and  church  of  the  first  born,  whose 
names  are  written  in  heaven. 

The  honor  and  interest  of  religion  require,  that 
wives,  by  a  cheerful  subordination,  cooperate  with 
their  husbands  in  all  'the  important  concerns  of  the 
household,  and  in  the  nurture,  education  and  govern- 
ment of  the  dependent  members.  Hence  this  direc- 
tion of  Paul  to  Titus,  "  Charge  them  to  be  sober,  to 
respect  their  husbands,  to  love  their  children,  to  be 
discreet,  chaste,  keepers  at  home,  good,  obedient  to 
their  husbands,  that  the  word  of  God  be  mot  blasphem- 
ed ;"  or  that  the  gospel  be  not  reproached  among  hea- 
thens by  means  of  the  confusions  and  disorders  iqi 
Christian  families.     We  proceed, 

III.  To  consider  the  duties  of  husbands  to  their 
wives.  These  the  Apostle  expresses  by  the  word 
Love. 

Under  this  word  he  comprises  all  those  kind  offices, 
which  love,  in  so  intimate  and  tender  a  connexion,  will 
naturally  dictate.  Love  here  stands  opposed  to  sharp- 
ness and  severity.  "  Husbands,  love  your  wives,  and 
be  not  bitter  against  them."  Though  the  wife  by  the 
order  of  creation,  the  manner  of  the  apostacy,  and  the 
injunctions  of  the  gospel,  is  bound  to  obey  ;  yet  the 
husband  is  not  warranted  to  exercise  an  arbitrary  au- 
thority. He  is  to  maintain  the  superiority  with  gentle- 
ness, always  considering  his  wife  as  his  associate, 
closely  allied  to  him  by  the  strongest  bonds  of  friend- 
ship and  interest.     "  He  must  not  be  bitter  against 


SsRM.  XIAY  ."^  Duties  of  Husbands  and  M'l'vcs,    5Ji 

her."  This  is  a  metaphor  token  from  the  disgust  ex- 
cited by  bitter  objects  of  taste.  He  should  not,  by  a 
peevish,  morose  and  haughty  carriage,  render  himself 
ungrateful  and  offensive  to  her,  like  wormwood  to  the 
mouth.  He  should  not  be  provoked  to  wrath,  aversion 
and  upbraiding  by  her  trivial  imperfections  and  acci- 
dental failings,  as  the  stomach  is  provoked  to  disgust 
hy  loathsome  food.  The  near  connexion  between 
the  parties  renders  that  language  and  behavior  bitter, 
which,  in  other  circumstances,  would  be  indiffer- 
ent. The  malice  of  an  enemy  may  make  little  im- 
pression, when  the  coldness  of  a  friend  would  be  deep- 
ly felt.  Ill  usage  from  a  stranger  may  excite  anger  ; 
but  from  a  near  relative  it  awakens  the  tenderest  sensa- 
tions of  grief.  What  chiefly  wounds  in  such  cases  is 
the  defeat  of  our  expectations.  We  love,  and  would 
be  beloved  ;  we  esteem,  and  would  be  esteemed.  But 
failing  of  these  returns,  we  are  afflicted  and  disconso- 
late. The  reason  why  harsh  words  and  unkind  usage 
are  so  peculiarly  grievous  in  near  relations,  is  because 
they  are  so  litth  expected,  and  so  entirely  unmerited. 
The  mind  is  full  of  other  hopes,  and  is  surprised  to 
find  them  deceived. — When,  instead  of  gentleness, 
condescension  and  affability,  the  wife  only  meets  with 
siillen  reserve,  or  ungenerous  upbraidings,  her  tender 
feelings  are  deeply  wounded.  A  tongue  thus  \^het  is 
keener  than  a  sword.  Such  sharpened  words  pierce 
deeper  than  an  arrow. 

The  Apostle  Peter  directs  the  husband  "  to  dwell 
with  the  wife  according  to  knowledge,  g;iving  honor  to 
her,  as  to  the  weaker  vessel" — totreat  her  with  lenity  and 
softness,  as  vessels  of  finer  mould  and  weaker  context- 
ure must  be  handled  with  care  and  tenderness — to  re- 
gard her  as  an  intimate  friend — to  support  her  author- 
ity in  the  household— to  protect  her  person  from  insults 
— to  uphold  her  reputation — to  feel  for  her  pains  and 
injuries — to  place  confidence  in  her  discretion  and  fi- 
ddity— and  to  render  her  condition  easy  and  happy. 


512    I^uties  of  Husbands  and  IVhes,  [Serm.  XLIV, 

*'  Whoever  considers  to  what  peculiar  difficulties 
and  trials  God  has  subjected  this  part  of  the  human 
species,  both  by  the  tenderness  of  their  frame,  and  by 
the  lot  assigned  them,  will  see  himself  bound  to  treat 
his  wife  with  gentleness,  and  to  sustain  her  under  all 
her  infirmities.  And  if  he  farther  considers,  of  what 
use  such  a  friend  is  in  all  the  changes  of  life— what 
solace  in  health,  comfort  in  sickness,  and  relief  in  dis- 
tress her  good  offices  affiDrd  him — and  what  peculiar 
burdens  fall  to  her  share  in  the  nurture  and  education 
of  children,  he  will  find  himself  bound,  in  point  of 
justice  and  gratitude,  to  study  her  happiness ;  and  will 
feel  the  propriety  of  those  divine  precepts,  which  re- 
quire him  to  love  his  wife,  and  give  her  honor  as  the 
more  tender  vessel." 

But  this  brings  me,  to  consider  the  reasons  alleged 
why  the  husband  should  love  his  wife. 

One  argument  is  the  example  of  Christ.  "  Hus- 
bands, love  your  wives,  as  Christ  loved  the  church." 

One  end  of  Christ's  appearance  in  the  flesh  was  to 
set  us  an  example  of  our  duty.  As  he  never  sustain- 
ed the  tender  domestic  relations,  he  could  not  exhibit 
a  direct  example  of  the  duties  resulting  from  them. 
But  then  his  relation  to  the  church  is  so  similar  to  that 
subsisting  between  husband  and  wife,  that  the  latter 
is  often  compared  to,  and  illustrated  by  the  former. 
He  is  called  the  bridegroom,  and  his  church  the 
bride.  Hence  his  love  to  the  church  is  improved  as 
an  argument  to  enforce  on  husbands  the  duties  which 
they  owe  to  their  wives. 

Having  mentioned  the  love  of  Christ,  the  Apostle 
so  strongly  feels  the  argument,  that,  he  expatiates 
and  enlarges  upon  it.  *'  Christ  loved  the  church  and 
gave  himself  for  it."  Greater  love  hath  no  man  than 
this,  that  a  man  lay  down  his  life  for  his  friend  ;  but 
Christ  commended  his  love  toward  us,  in  that,  while 
we  were  enemies,  he  died  for  us.  He  has  purchased 
for  himself  a  church  with  his  own  blood.     He  has  re- 


Serm.  XLIV.]  Duties  of  Husbands  and  Whes.    513 

I  deemed  her  from  bondage,  introduced  her  into  a  state 
■  of  freedom,  and  admitted  her  to  an  intimate  commu- 
nion with  himself. 

He  gave  himself  for  the  church,  **  that  he  might 
sanctify  and  cleanse  it  with  the  washing  of  water  by  the 
word."     The   great  end  for  which  he  brings  us  into 
the  church  is,  that  we  might  be  sanctified.     In  order 
to  our  sanctification,  he  has  appointed  his  word  and  or- 
dmances,  which  we  are  to  attend  upon  with  this  view- 
The  work  of  the  Spirit  in  our  sanctification  is  not  im- 
mediate, but  by  his  word  and  ordinances.     And  it  is 
I  only  in  our  attendance  on  these,  that  we  obtain  his  sanc- 
i  tifying  grace.     Do  not  then  imagine,  that  you  ought  to 
absent   yourselves   from   the   church,    until    you    are 
!  sanctified — that  you  are  first  to  become  holy,  and  aftcr- 
i  ward  to  attend  on  the  institutions  of  Christ  as  evidences 
i  that  you  are  holy.     But  remember  that  "  Christ  gave 
j  himself  for  the  church,  that  he  might  cleanse  it  with  the 
I  washing  of  water  by  the  word,  and  thus  finally  present 
'  it  to  himself  a  glorious  church,  not  having  spot  or  wrin- 
kle, or  any  such  thing." 

In  the  present  state  there  will  be  some  spots  and 
wrinkles  in  the  church.  There  will  be  in  it  some  un- 
sanctified  members  ;  and  the  saints  themselves  will  be 
sanctified  only  in  part.  But  in  the  future  state,  the 
church  will  be  perfectly  cleansedo  Hypocrites  will 
be  utterly  excluded,  and  the  saints  will  be  sanctified 
wholly. 

Christ  has  given  his  word  and  ordinances,  that  by 
them  his  body  may  be  edified,  and  that  we  all  may 
come  in  the  unity  of  the  faith  and  of  the  knowledge  of 
the  Son  of  God  unto  perfect  men,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ. 

This  example  teaches  us,  that  Christians  ought  to 
love  one  anotlier — to  bear  one  another's  burdens,  for- 
give each  other's  ofiences,  and  assist  each  other  in  those 
spiritual  exercises,  which  are  preparatives  for  heaven. 
It  teaches  us,  that  husbands  are  especially  bound  t© 
Vol.  III.  3  T 


514  Duties  of  Husbands  and  JVkes,  [Serhi .  XLlV. 

love  their  wives,  and,  by  such  kind  offices,  to  express 
their  love  to  them.  This  is  to  love  them,  as  Christ 
loved  the  church. 

Another  reason  for  this  love  in  the  conjugal  relation 
is,  that  "  whoso  loveth  his  wife,  loveth  himself." 
The  parties  are  one  flesh,  and  have  one  interest ;  and 
'*  no  man  hates  his  own  flesh,  but  nourishes  and  cher- 
ishes it."  Every  dishonor  or  injury,  which  a  man  does 
to  so  intimate  a  relative,  recoils  on  himself.  He  must 
eventually  suffer  it.  His  peace,  reputation  and  pros- 
perity greatly  depend  ou  the  virtue,  discretion,  serenity 
and  contentment  of  his  wife.  If  therefore  he  loves 
himself,  he  ought  to  love  her,  to  bear  her  burdens,  re- 
lieve her  distresses,  contribute  to  her  cheerfulness,  en- 
courage her  virtues,  discover  a  satisfaction  in  her  dis- 
creet behavior,  and  joyfully  accept  her  friendly  assist- 
ance in  the  government  of  the  family,  and  in  the  man- 
agement of  their  common  concerns.  In  cases  of  mis- 
conduct, he  ought  not  to  upbraid  with  severity,  but  to 
expostulate  with  tenderness.  And  in  cases  of  differ- 
ence in  opinon,  he  ought  not  to  oppose  with  haughti- 
ness, but  either  to  convince  by  reason,  or  dissent  with 
moderation. 

The  happiness  of  a  parent  depends  much  on  the  vir- 
tuous manners  of  his  children  ;  and  their  virtue  will 
greatly  depend  on  union  in  the  heads  of  the  household. 
This  union  can  be  preserved  only  by  a  mild  and  dis- 
creet carriage  toward  each  other.  If  the  husband  is 
the  head  of  the  wife,  the  peace  of  the  family  will  chief- 
ly lie  with  him.  If  he  expects  submission  from  her, 
let  him  fill  his  superior  station  with  such  virtue  and 
wisdom,  as  to  obtain  it  without  controversy.  Submis- 
sion is  then  most  easily  gained,  when  it  is  most  obvi- 
ously merited.  If  there  is  no  prudence,  dignity  or 
virtue  in  the  conduct  of  the  man,  he  has  little  reason 
to  expect,  and  less  right  to  claim  a  cheerful  obedience 
from  his  wife.  The  man  who  acts  worthily  in  his 
place  at  the  head  of  a  family,  will  seldom  need  to  enter 


Serm.  XLIV.]  Duties  of  Husbands  and  W^ves,  515 

into  a  debate  for  superior  authority.  It  will  usually 
be  yielded  without  reluctance. 

The  similitude,  which  the  Apostle  here,  and  in  di- 
vers other  places,  draws  between  a  family  and  a  church, 
suggests  to  us  that  religion,  in  every  family,  should  be 
an  object  of  principal  regard  ;  for  without  tliis  the  re- 
semblance will  not  hold.  It  is  only  the  religious  hus- 
band who  governs  his  family,  as  Christ  governs  the 
church.  It  is  only  the  religious  wife,  who  obeys  her 
husband,  as  the  church  obeys  Christ.  Where  the  spir- 
it of  religion  reigns  in  both,  the  union  will  be  easy, 
and  their  joint  government  will  have  efficacy. 

As  a  family  should  resemble  a  church,  so  it  ought  to 
be  subordinate  to  the  church ;  and  the  church  should 
assist  in  the  government  of  it. 

Parents  should  early  dedicate  their  children  to 
Christ  ;  for  he  has  said,  "  Suffer  little  children  to  come 
to  me,  and  forbid  them  not,  for  of  such  is  the  king- 
dom of  heaven."  They  should  educate  their  children 
for  him  and  seek  his  blessing  upon  them.  They  should 
instruct  them  in  his  religion  and  exemplify  it  to 
them  in  their  own  daily  conversation.  They  should 
assist  their  children  in  their  devotions,  and  require 
their  attendance  on  the  stated  worship  of  the  family. 
And  when  they  arrive  to  proper  age,  parents,  should 
encourage  their  approach  to  the  ordinances  of  Christ 
in  his  church,  that  thereby  they  may  be  sanctified  and 
made  meet  for  the  church  which  is  above. 

If  families  were  as  little  churches,  the  church  would 
receive  from  them  continual  accessions  ;  new  mem- 
bers would  be  added  to  it,  and  Christ's  house  would 
be  full. 

The  decline  or  revival  of  religion  will  usually  keep 
pace  with  the  neglect  or  support  of  family  order  and 
discipline.  And  the  maintenance  of  family  religion 
depends  on  nothing  more  than  the  union  of  the  heads. 
If  with  them  there  is  strife  and  contention,  the  house 
will  be  filled  with  confusion  and   very  evil  work.     If 


516  Duties  of  Husbands  andTVhes,  [Serm.  XL IV. 

they  are  divided  in  dieir  opinions,  and  embittered  in 
their  feelings  ;  if  they  look  on  each  other  witii  jealousy 
and  distrust ;  if  they  frequently  fall  into  passionate  al- 
tercations and  disputes  ;  if  the  wife  pays  no  regard  to 
her  husband's  pleasure,  and  he  puts  no  confidence  in 
her  discretion  ;  prayer  will  be  hindered,  or  performed 
without  devotion.  For  liow  can  they  unite  in  prayers 
and  praises  to  God,  who  unite  in  nothing  else,  and  are 
become  more  distant  in  affection,  than  if  they  never 
had  been  made  one  flesh.  How  can  they  command 
obedience  from  their  children,  who  appear  to  have  no 
government  of  themselves  ? — -How  can  they  form  their 
domestics  to  virtue,  who  exhibit  an  example  incon- 
sistent with  virtue,  and  shew  themselves  to  be  wanting 
In  a  most  capital  branch  of  religion  ? 

Let  us  then  who  stand  in  this  connexion,  by  recip- 
rocal love  and  good  offices  honor  our  profession  and 
promote  each  other's  happiness,  as  being  heirs  togeth- 
er of  the  grace  of  life.  Then  our  prayers  will  not  be 
hindered. 


e= 


SERMON    XLV. 

"0 


Duties  of  Parents  and  Children. 


EPHESIANS  vi.     I,  s,  3,  4. 

Children  obey  your  parents  in  the  Lord,  for  this  is  right.  Honor 
thy  father  and  mother,  which  is  the  f.rst  commandment  nvith  prO' 
?nise,  that  it  may  be  well  with  thee,  and  thou  mayest  live  long  on 
the  earth.  And  ye  fathers^  provoke  not  your  children  to  wraUi  j 
but  bring  them  up  in  the  nurture  and  admonition  of  the  Lord. 

In  these  words  the  Apostle  states  the  duty  of 
children  to  their  parents,  and  the  duty  of  parents  to 
their  children, 

We  will  consider  them  distinctly.     First. 

The  Apostle  addresses  himself  to  children  in  an  ex- 
hortation to  obey  and  honor  their  parents.  "  Obey 
your  parents  in  the  Lord  ;"  or  in  compliance  with  the 
command  of  the  Lord,  which  says,  "  Honor  thy  fath- 
er and  mother."  To  enforce  this  exhortation  he  re- 
minds children,  that  the  command  to  "  honor  their 
parents,"  is  distinguished  from  tl;e  others  by  a  parti- 
cular promise  of  the  divine  favor.  "  This  is  the  first 
commandment  with  promise." — The  promise  is, 
*'  Thou  shalt  live  long  on  the  earth."  This  promise 
the  Apostle  interprets,  not  as  confined  to  temporal  pros- 
perity, nor  yet  as  absolutely  insuring  long  life  ;  but  as 
signifying  in  general,  that  "  it  shall  be  v,  ell  with  them  ;*' 


Si8  Duties  of  P arms       [Serm.  XLV, 

or  that  God  will  bestow  on  them  such  things,  as  his 
perfect  wisdom  sees  to  be  best  for  them.  ''  Obey 
your  parents — for  this  is  right."  It  is  plainly  reasonable 
in  itself  and  acceptable  to  God,  that  children,  who  are 
young  and  inexperienced,  weak  and  dependent,  should 
honor  and  obey  those  who  naturally  care  for  them, 
who  are  charged  with  their  support  and  education, 
and  whose  superior  wisdom  and  riper  experience,  ena- 
ble them  to  judge  for  their  children,  better  than  chil- 
dren can  judge  for  themselves. 

The  obedience  and  honor,  which  children  owe  to 
their  parents,  comprise  several  things  which  are  of 
great  importance  in  this  relation. 

1.  Children  owe  to  their  parents  an  inward  affection 
and  regard. 

Their  obedience  should  flow  from  love^  gratitude 
^nd  estee?n. 

Without  a  correspondent  principle  in  the  heart,  ex- 
ternal tokens  of  honor  are  of  little  value.  The  love 
which  parents  bear  to  their  children  entitles  them  to  re- 
ciprocal affection. 

Consider,  you  who  are  young,  in  what  various  ways 
your  parents  have  expressed  and  continue  still  to  testi- 
fy  their  regard  for  you.  They  have  supplied  the  wants 
of  your  helpless  infancy  ;  watched  over  the  motions  of 
your  heedless  childhood,  and  guided  the  steps  of  your 
giddy  and  unthinking  youth.  They  have  spared  no 
pains  to  inform  your  minds  and  regulate  your  manners, 
to  rear  you  to  manhood,  and  mould  you  to  virtue. 
They  have  anxiously  attended  you  in  times  of  sickness 
and  trembled  for  you  in  hours  of  danger.  And  your 
happy  return  to  health  and  safety  has  filled  their  hearts 
with  joy,  and  their  mouths  with  praise.  You,  who  have 
seen  a  brother  or  a  sister  wrapt  in  the  funeral  shroud, 
have,  at  the  same  time,  witnessed  the  anguish  of  your 
parents.  Such  would  have  been  their  anguish,  had  the 
same  shroud  embraced  your  cold  limbs.  How  are 
h\i::y  distressed,   when,  by  your  unworthy  behavior. 


S-EftM.  XL  v.]        And  Children.  510 

you  bring  shame  and  dishonor  on  yourselves  !  \Vh2t 
pleasure  fills  their  souls,  when  they  see  you  improving 
in  knowledge  and  goodness,  and  rising  to  reputation  and 
esteem  !  All  their  worldly  labors  and  cares  have  ycur 
welfare  and  honor  for  their  principal  object.  Their 
earthly  hopes  and  prospects  are  in  you. 

Can  you,  my  young  friends,  think  seriously  on  these 
instances  of  your  parents'  regard  and  affection,  and  not 
feel  yourselves  bound  to  return  love  for  love  ?  You 
love  those  companions,  who  associate  with  you  in  your 
amusements  and  diversions.  Can  you  be  indifferent 
to  your  parents,  who  daily  employ  their  time,  strength 
and  thoughts  in  promoting  your  comfort  and  welfare, 
and  in  laying  a  foundation  for  your  honor  in  this  world, 
and  your  happiness  in  the  next  ? 

If  at  any  time,  you  feel  uneasy  under  the  restraints, 
which  they  lay  upon  you,  consider,  whether  they  have 
not  given  you  full  proof  of  their  benevolence  i  and  be- 
lieve that  these  restraints  are  kindly  intended. 

2.  You  are  to  honor  your  parents  by  externa:!  tokens 
of  respect, 

Solomon,  though  his  regal  dignity  raised  him  supe- 
rior to  all  around  him,  yet  forg  .  not  the  honor  due  to 
a  parent.  When  his  mother  approached  him,  he  rose 
to  meet  her,  and  bowed  himself  to  he^-,  and  placed  her 
on  his  right  hand. 

The  natural  superiority  of  your  parents,  and  the  im- 
portant relation  which  they  bear  to  you,  oblige  you  to 
be  submissive  in  your  carriage,  dutiful  in  your  man- 
ners, and  respectful  in  all  that  you  speak  to  them  in 
their  presence,  or  say  concerning  them  in  their  ab- 
sence. 

There  is  nothing  which  shocks  us  more,  than  to  see 
a  youth  behave  toward  his  parents  with  insolence,  or 
to  hear  him  treat  their  characters  with  derision. 

Never,  my  children,  never  expose  the  secret  failings 
of  a  parent.  You  will  thus  bring  dishonor  on  your- 
selves, and  on  the  family.     If,  at  any  time,  you  should 


520  Duties  of  Parents        [Serm.  XlSVi 

have  occasion  to  mention  some  public  instances  of  his 
misconduct,  speak  with  prudent  caution  and  tender- 
ness— with  filial  grief  and  concern  ;  not  in  a  way  of 
ridicule,  mockery  and  contempt.  The  impiety  of 
Ham  in  deriding  his  father's  miscarriage,  brought  on 
him  a  lasting  curse  ;  while  the  filial  dutifulness  of  the 
other  sons,  in  endeavoring  to  conceal  his  shame,  entail- 
ed a  blessing  on  them  and  their  posterity. 

3.  You  are  to  obey  the  just  commands  of  your  par- 
ents. 

"  Obey  your  parents  in  the  Lord."  You  are  to 
honor  God  as  supreme,  and  them  in  obedience  to  /lifru 
*'  If  any  man  love  father  or  mother  more  than  me," 
says  our  Lord,  he  is  not  worthy  of  me."  If  a  parent 
should  enjoin  any  thing  contrary  to  the  will  of  God, 
you  cannot  be  bound  to  obey  :  For  the  authority  of 
God,  and  the  obligations  of  virtue  are  always  superior 
to  the  commands  of  men.  "  Obey  your  parents  ifi  all 
things  ;"  says  the  Apostle,  "  for  this  is  well  pleasing 
to  the  Lord."  You  must  make  it  your  first  aim  to 
please  God ;  and  in  all  things  agreeable  to  his  will, 
you  must  be  obedient  to  them.  In  matters  of  which 
you  are  not  competent  to  form  a  judgment,  you  must 
submit  to  their  authority,  and  confide  in  their  superior 
wisdom.  If  in  ■  these  cases  you  err,  the  error  will  be 
to  them,  not  to  you. 

You  should  obey  them  cheerfully,  without  com- 
plaining, or  answering  again — without  evading  or 
shifting  off  their  orders.  For  this  you  have  the  example 
of  Christ,  who,  in  his  youth,  was  subject  to  his  par- 
ents. There  is  a  particular  curse  denounced  againt 
the  child,  "  whose  eye  mocketh  at  his  father,  anddes- 
piseth  to  obey  his  mother." 

4.  You  are  not  only  to  obey  their  express  commands, 
while  you  are  under  their  authority,  but  to  receive, 
with  decent  and  humble  regard^  the  instructions,  coun- 
sels and  reproofs,  which  they  may  see  fit  to  communi- 
cate afterward.     From  their  age  and  experience  you 


Serm.  XL  v.]         and  Children,  521 

may,  perhaps,  derive  some  real  benefit,  as  long  as  they 
shall  live.  Though  their  authority  will  be  superseded 
by  your  maturity,  yet  their  afiection  for  you  and  rela- 
tion to  you  will  be  terminated  only  by  death.  Never, 
therefore,  reject  with  contempt  their  grave  advice  or 
serious  rebuke  ;  but  hear  it  with  attention,  examine  it 
with  calmness,  apply  and  obey  it,  as  far  as  reason 
will  justify.  "  A  wise  son  heareth  a  father's  instruc- 
tion ;  but  a  scorner  heareth  not  rebuke.  A  fool  des- 
piseth  the  instruction  of  his  father  ;  but  he  that  regard- 
eth  reproof  is  prudent." 

5.  You  are  to  remember^  and,  if  there  is  occasion, 
you  are  also  to  remunerate  the  favors,  which  you  have 
received  from  your  parents. 

You  must  comfort  and  support  them  under  their  in- 
firmities, relieve  the  pains  and  lighten  the  burdens  of 
their  declining  years,  and  be  the  staff  of  their  tottering 
age.  This  is  the  instruction  of  Solomon  :  "  Hearken 
unto  thy  father  who  begat  thee,  and  despise  not  thy 
mother,  when  she  is  old.  The  Apostle  says,  "  Let 
children  learn  to  shew  piety  at  home,  and  to  requite 
their  parents  ;"  or  make  them  a  suitable  return,  when 
either  poverty,  age  or  infirmity  calls  for  it ;  "  for  this  is 
good  and  acceptable  before  God."  An  instance  of 
this  filial  piety  we  have  in  Joseph  the  governor  of 
Egypt,  who,  in  a  time  of  general  famine,  sent  to  his 
aged  father  in  Canaan,  saying,  *'  Come  down  to  me, 
tarry  not — Thou  shalt  dwell  near  to  me,  and  I  will 
nourish  thee."  Another  instance  we  have  in  David  : 
Persecuted  and  driven  from  place  to  place  by  the  mal- 
ice of  Saul,  he  felt  an  anxious  concern  for  his  parents, 
lest  the  enemy  unable  to  apprehend  him,  should  take 
vengeance  on  them  :  He  therefore  brings  them  into  the 
land  of  Moab,  and  says  to  the  king,  *'  Let  ray  father 
and  my  mother,  I  pray  thee,  come  forth  and  be  with 
you,  till  I  know  what  God  will  do  for  me."  It  was 
said  to  Naomi,  that  Boaz,  who  had  married  her  daugh- 
ter, should  be  *'  a  restorer  of  her  life,  and  a  nourisher 
VoL.m.  3    u 


522  Duties  of  Parents        [Serm.  XLV. 

of  her  old  age."  We  have  a  higher  example  in  our 
divine  Saviour,  who,  on  the  cross,  committed  his  aged 
mother  to  the  care  of  John  his  beloved  disciple.  In 
reproving  the  scribes  for  their  hypocrisy,  our  Lord 
mentions  this  as  a  most  abominable  instance  of  it,  that, 
under  pretence  of  piety  to  God,  they  absolved  men  from 
their  obligation  to  support  their  aged  parents."  "  Ye 
reject  the  commandment  of  God,  that  ye  may  keep 
your  own  tradition  ;  for  Moses  said.  Honor  thy  father 
and  mother  ;  but  ye  teach,  that  if  a  man  shall  say  to 
his  father  or  mother,  This  is  a  gift"  dedicated  to  God, 
*'  by  whatsoever  I  might  profit,  or  maintain  thee,  he 
shall  be  free  from  his  obligation  to  do  any  thing  for 
their  support." — Thus  says  he,  "  Ye  make  the  word 
of  God,  of  no  effect." 

You  see,  what  are  the  principal  duties  which  you 
owe  to  your  parents. 

For  your  encouragement  in  the  performance  of 
them,  remember,  that,  to  the  command,  "  Honor  your 
parents,"  God  has  added  a  promise,  "  It  shall  be  well 
with  you,  and  your  lives  shall  be  prolonged." 

In  all  your  temporal  concerns  you  will  enjoy  the 
smiles  of  his  providence  ;  his  favor  will  multiply  your 
days,  his  blessing  will  prosper  your  labors,  and  his 
goodness  will  supply  your  wants.  His  eye  will  be  up- 
on you  for  good ;  his  ear  will  be  open  to  your  prayers  j 
and  no  good  thing  will  he  withhold  from  you.  He 
will  make  the  pious  labors  of  your  parents  subservient 
to  your  spiritual  interest.  Trained  up  by  their  pru- 
dent care,  in  the  way  of  wisdom,  and  led  along  by  their 
counsel  and  example,  you  will  find  the  path  more  and 
more  pleasant  and  inviting,  as  you  proceed.  Strength- 
ened and  animated  by  the  power  of  God's  grace,  you 
will  repel  temptations  and  triumph  over  opposition  ; 
you  will  run  and  not  be  weary,  you  will  walk  and  not 
faint.     We  proceed, 

Secondly.  To  the  other  branch  of  our  subject, 
which  is.  The  duty  of  parents  to  their  children. — "  Yc 


3erm.  XL  v.]  and  Children.  523 

fathers,  provoke  not  your  children  to  wrath  ;  provoke 
them  not,  lest  they  be  discouraged  ;  but  bring  them 
up  in  the  nurture  and  admonition  of  the  Lord."  This 
is  agreeable  to  the  wise  man's  advice,  "  Train  up  a 
child  in  the  way  in  which  he  should  go."  It  is  il- 
lustrated in  the  example  of  Abraham,  "  who  com- 
inanded  his  children  and  his  household  after  him,  and 
they  kept  the  way  of  the  Lord." 

Paul  well  understood  human  nature  ;  he  wisely 
judged  what  kind  of  discipline  in  a  household  would 
be  most  successful.  In  both  the  epistles,  in  which  he 
treats  on  family  government,  he  cautions  parents  not 
to  discourage  the  hearts,  and  break  the  spirits  of  their 
children,  by  provoking  their  passions.  It  is  a  caution, 
which  deserves  the  attention  of  all,  who  are  placed  at 
the  head  of  families.  In  these  little  societies  there 
must  be  government,  as  well  as  in  larger  ;  but  it  must 
be  a  rational,  not  a  passionate — a  mild  and  steady,  not 
a  wanton  and  rigorous  government.  We  must  lead 
and  invite  our  children  along  in  the  path  of  duty  by  in- 
struction, argument  and  example,  not  urge  and  drive 
them  by  force  and  terror.  The  former  will  animate, 
the  latter  will  discourage  tliem. 

The  Apostle  has  a  particular  regard  to  the  religious. 
education  of  children.  This  is  the  proper  import  of 
the  phrase,  "  Bring  them  up  in  the  nurture  and  admo- 
nition of  the  Lord."  By  good  instruction  and  exam- 
ple nourish  them  up  in  the  doctrine  of  Christ.  This 
is  the  principal  thing  :  But  in  connexion  with  this, 
there  must  be  also  an  attention  to  the  nurture  of  their 
bodies,  and  their  preparation  for  business  and  useful- 
ness in  the  world. 

In  all  parts  of  the  education,  which  we  bestow  upon 
them,  and  the  government  which  we  exercise  over 
them,  we  must  attend  to  this  caution,  "  not  to  provoke, 
but  encourage  them." 

1.  Parents  are  to  instruct  their  children  in  the  doc- 
trines and  duties  of  religion. 


524  Duties  of  Parents        [Serm.  XLV. 

Children  come  into  the  world  ignorant  and  unin- 
formed. The  principles  and  rudiments  of  religion 
must  be  gradually  implanted  in  them,  as  they  grow  up 
to  a  capacity  of  receiving  them.  And  to  whom  does 
it  so  naturally  belong  to  implant  these  seeds,  as  to  you, 
under  whose  care  and  authority  God  has  placed  them  ? 
You  can  best  address  yourselves  to  their  capacities  ; 
you  have  the  most  frequent  opportunities  to  converse 
with  them  ;  and  their  affection  for  you  and  confidence 
in  you  will  give  your  instructions  a  peculiar  advantage. 
Therefore  God  has  given  it  in  solemn  charge,  "  that 
you  diligently  teach  them  his  laws,  and  talk  of  them, 
when  you  sit  in  your  houses,  when  you  walk  by  the 
way,  when  you  lie  down,  and  when  you  arise." 

This  work  must  be  begun  early,  before  their  minds 
are  warped  by  corrupt  opinions,  and  hardened  by  vi- 
cious habits.  "  Whom  shall  you  teach  knowledge, 
and  make  to  understand  doctrine  ? — Them  who  are 
weaned  from  the  milk  and  drawn  from  the  breast." 

You  must  gently  lead  them  along  from  the  more 
plain  and  easy  to  the  more  difficult  and  sublime  truths 
of  religion.  "  There  must  be  here  a  little,  and  there 
a  little."  Plunge  them  not  at  once  into  deep  myste- 
ries, nor  load  them  too  fast  with  a  multitude  of  pre- 
cepts, lest  they  be  discouraged.  Our  Saviour  spake 
the  word  to  the  people  in  parables,as  they  were  able  to 
hear  it.  He  taught  the  truth  to  his  disciples  gradually, 
as  they  could  bear  to  receive  it.  He  was  careful  not  to 
put  new  wine  into  old  bottles,  lest  the  bottles  should 
burst,  and  the  wine  be  lost. 

Think  not  that  this  attention  is  due  to  your  children 
only  in  their  first  years  ;  continue  it  as  long  as  they 
are  under  your  care.    '*  Precept  must  be  upon  precept, 
and  line  upon  line,"   that  they  may  hear  the  word  of  ■■. 
the  Lord. 

2.  Content  not  yourselves  with  giving  your  children 
good  instructions  ;  but  endeavor,  by  arguments,  ex- 


Serm.  XL  v.]  and  Children.  525 

hortations  and  reproofs,  to  form  their  lives  according 
to  your  instructions. 

Carefully  watch  their  temper  and  manners.  If  you 
discover  in  them  a  vicious  propensity,  check  and  re- 
strain it,  before  it  is  grown  into  a  habit.  Let  not  pa- 
rental fondness  make  you  blind  to  the  faults  which  ap- 
pear in  them,  or  deaf  to  all  complaints  made  against 
them.  But  to  avoid  this  partiality,  yjou  must  not  run 
into  extreme  severities,  or  unreasonable  jealousies. 

Ever  carry  a  steady  hand,  and  maintain  a  temperate 
discipline. 

You  may  have  occasion  to  use  your  parental  author- 
ity ;  but  see  that  you  use  it  with  piiidence,  moderation 
and  dignity.  Give  your  children  tokens  of  approba- 
tion or  dislike,  as  they  do  well,  or  ill.  But  take  not 
severe  notice  of  trivial  mistakes  and  accidental  slips  ; 
this  would  discourage  them.  Neither  connive  at 
great  and  dangerous  faults  ;  this  would  tend  to  harden 
them. 

Solomon  says,  "  The  rod  and  reproof  give  wisdom." 
Hasty  reproofs  and  passionate  corrections  should  be 
avoided.  These  bring  government  into  contempt. 
But  then,  to  avoid  rigor,  you  must  not  wholly  let  go 
the  reins  of  government  :  A  child  left  to  himself, 
brings  himself  to  ruin  and  his  parents  to  shame.  '*  Da- 
vid displeased  not  his  son  Adonijah,  at  any  time,  say- 
ing, why  hast  thou  done  so  ?"  But  the  good  king  had 
cause  to  repent  of  his  indulgence,  when  he  saw  this  son 
attempt  to  usurp  the  kingdom.  Small  faults,  indeed, 
had  better  be  overlooked  entirely,  than  reproved  and 
punished  with  sharpness  and  severity.  But  where  a 
fault  is  great  in  itself,  often  repeated,  or  obstinately 
persisted  in,  there  lenity  and  connivance  become 
criminal. 

Eli,  the  priest  and  judge  of  Israel,  used  a  very  unbe- 
coming moderation,  when  he  thus  rebuked  the  scandal- 
ous behaviour  of  his  sons  ;  ''  Why  do  ye  such 
things  ?     I  hear  of  your  evil  dealing  by  all  the  people  ; 


5^  Dudes  of  Parents         [Serm.  XLV. 

jiay,  n?y  sons,  for  it  is  no  good  report  that  I  hear  of 
you  ;  yoii  make  the  Lord's  people  to  transgress.'-' 
<jod  therefore  declares,  "  I  will  judge  the  house  of  Eli 
ibr  ever,"  for  the  iniquity  which  he  knoweth,  because 
his  sons  made  themselves  vile  and  he  restrained  them 
m)t," 

Let  your  discipline  be  cool  and  dispassionate,  that 
it  may  appear  t,o  proceed  from  tender  concern,  not 
from  wratli  and  revenge. 

Frequent  threatenings  you  must  forbear.  These 
weaken  authority  far  more  than  they  deter  from  in- 
iquity. 

Choose  the  fittest  seasons  of  addressing  your  chil- 
dren. The  Lord's  day,  an  awakening  providence,  a 
iamily  affliction  and  the  deaths  of  young  persons,  may- 
be improved  to  give  weight  and  energy  to  your  coun- 
sels. 

5.  Regulate  the  diversions  of  your  children. 

They  are  not  to  be  excluded  from  all  amusements. 
Too  severe  restraints  would  discourage  them.  But 
ihen  be  careful,  that  tlieir  recreations  are  innocent  m 
their  nature  ;  that  they  are  well  timed  ;  and  that  they 
arc  used  widi  moderation. — Thus  they  may  contribute 
to  health,  cheerfulness,  urbanity  and  benevolence. 
Diversions  of  the  opposite  description  injure  the  body, 
corrupt  the  mind,  and  vitiate  the  manners. 

Guard  your  children  against  the  snares  of  evil  com- 
pany. Restrain  them  from  all  intimate  society  with 
the  profane,  the  lewd,  the  intemperate  and  the  scoffers 
at  religion.  ''  He  who  walketh  with  wise  men,  will 
be  wise^  but  a  companion  of  fools  will  be  destroyed." 
— *'  Blessed  is  he  who  walketh  not  in  the  counsel  of 
the  ungodly,  nor  standeth  in  the  way  of  sinners,  nor 
sittcth  in  the  scat  of  the  scornful ;  but  he  delighteth  \r\ 
the  law  of  the  Lord,  and  therein  doth  meditate  day  and 
nifrht." 

4.  Maintain  the  worship  of  God  in  your  houses. 
This  is  a  mean  of  religion  :  And  religion  can  never 
flourish  where  the  means  of  it  are  neglected. 


Serm.  XL  V.J  md  Children.  ;5:27 

The  young  members  of  your  family  will  form  their 
sentiments  in  a  great  measure  from  your  practice.  IF 
you  neglect  prayer  to  God,  they  will  easily  cast  off  the 
fear  of  him.  If  they  entertain  an  idea  that  you  are  in- 
different  to  religion,  your  serious  exhortations  and  re- 
proofs will  be  unfelt  and  disregarded.  Abraham,  who 
commanded  his  children  after  him,  preserved  a  sacred 
intercourse  with  God,  Wherever  he  pitched  his  tent^ 
there  he  erected  an  altar.  It  was  the  resolution  of 
Joshua,  that  as  for  him  and  his  house,  they  would 
serve  the  Lord.  The  Apostle  exhorts  Christians  to 
"  pray  always  ^vith  all  prayer."  If  there  arc  any  rea- 
sons to  worship  God  at  all,  there  are  reasons  for  family 
worship.  Whoever  denies  his  obligation  to  this,  will 
naturally  discard  all  forms  of  devotion.  God  therefore 
ranks  among  the  Heathens  such  families  as  call  not  on 
his  name.  Every  Christian  family  should  be  a  church, 
as  the  Apostle  intimates,  when  he  salutes  masters  of 
families,  and  the  churches  in  their  respective  houses. 

Let  your  domestic  worship  be  maintained  stcadih', 
without  unnecessary  omissions,  and  performed  solemii- 
ly,  without  any  appearance  of  levity.  Let  it  not,  how- 
ever, be  protracted  to  a  tedious  length,  lest  it  weary  the 
attention  and  excite  a  disgust  in  tender  minds  ;  but  let 
it  be  prudently  adapted  to  the  circumstances  of  the 
several  members  of  vour  household,  that  it  may  tend 
to  edification,  not  to  discouragement. 

5.  Let  your  conversation  be  exemplar}'. 

It  was  David's  resolution,  "  I  v.'ill  behave  myself 
wisely  in  a  perfect  way  ;  I  will  walk  within  my  house 
with  a  perfect  heart  ;  I  will  set  no  wicked  thing  before 
mine  eyes."  Happy  if  you  can  appeal  to  your  chil- 
dren in  the  language  of  the  Apostle  to  the  Thessalo- 
nians,  "  Ye  are  witnesses,  how  holily,  justly  and  luu 
blameably  v»e  have  behaved  ourselves  am£>ng  you." 
And  to  the  Philippians,  "  those  things  which  ye  have 
learned  and  received,  and  heard  and  seen  in  me,  do, 
and  the  God  of  peace  will  be  uith  ycu." 


528  Dudes  of  Parents  [Serm.  XLV. 

Without  example,  your  instructions  and  reproofs 
will  be  languid  and  inefficacious.  They  will  be  heard 
with  inattention,  and  treated  with  neglect. 

6.  Train  up  your  children  to  diligence  in  some  hon- 
est business. 

This  is  not  only  necessary  to  their  support  and  use- 
fulness in  life,  but  important  in  a  religious  view.  Idle- 
ness is  the  bane  and  ruin  of  the  young.  It  begets  an 
indolence  and  deadness  to  every  thing  great,  manly  and 
virtuous,  and  invites  every  temptation  and  vice. 
*'  The  deDil,  says  one,  *'  tempts  the  active  and  vigor- 
ous into  his  service,  knowing  what  proper  instruments 
they  are  to  do  his  drudgery  ;  but  the  slothful  and  idle, 
no  body  having  hired  them  and  set  them  on  work,  lie 
in  his  way  ;  he  stumbles  over  them,  as  he  goes  about. 
They  offer  themselves  to  his  service,  and,  having  noth- 
ing to  do,  they  even  tempt  the  devil  to  tempt  them^ 
and  take  them  in  his  way,'* 

Be  not,  however,  rigorous  in  your  exactions  ;  bind 
not  on  them  heavy  burdens,  lest  they  be  discouraged  ; 
but  be  reasonable  in  your  requirements,  allow  them 
proper  relaxations,  and  give  them  time,  and  furnish 
them  with  means,  for  the  culture  of  their  minds,  and 
for  their  improvement  in  useful  knowledge. 

Finally  :  Commend  your  children  to  God,  and  to 
the  word  of  his  grace,  who  is  able  to  bless  them,  and 
make  them  blessings  in  this  world,  and  to  prepare  them 
for,  and  bring  them  to  an  inheritance  among  them  who 
are  sanctified. 

Remember,  that  there  is  a  special  promise  annexed 
to  the  command,  which  enjoins  the  reciprocal  duties 
between  children  and  their  parents.  If  you  bring 
them  up  in  the  ways  of  God,  and  they  under  your  pru- 
dent care  and  influence  walk  therein,  it  will  be  well 
with  them  ;  and  in  their  prosperity  you  will  have  a  re- 
ward. The  scripture  contains  many  promises  of  di- 
vine concurrence  with  parental  government,  and  of  the 
divine  blessing  on  filial  obedience.     If  you  wish  to  see 


Serm.  XLV.]  and  Children,  S29 

your  children  prosperous  in  the  world,  reputable  in 
society  and  useful  to  mankind  ;  if  you  wish  to  see 
them  virtuous  here,  to  experience  their  dutiful  atten- 
tion in  your  declining  years,  and  to  entertain  the  pleas- 
ing hope  of  their  eternal  felicity  in  the  future  world,; 
then  bring  them  up  in  the  nurture  and  admonition  of 
the  Lord.  Abraham  commanded  his  children — God 
promised  that  they  should  keep  the  way  of  the  Lord, 
and  that  he  would  bring  on  him  and  them,  the  great 
and  good  things  which  he  had  spoken.  Be  persuaded 
then  by  the  commands  and  promises  of  God — by  your 
love  to  your  children — by  your  concern  for  their  earth- 
ly comfort  and  heavenly  happiness — by  your  regard  to 
your  own  peace,  hope  and  joy — by  your  obligations  to 
society — -by  your  benevolence  to  mankind,  and  par- 
ticularly to  the  rising  race — by  the  duty  which  you 
owe  to  God  and  men — to  the  present  and  succeeding 
generations,  that  you  present  your  children  to  God, 
train  them  up  in  his  service,  and  teach  them  to  keep 
his  ways. 


Vol.  IIL  3  w 


SERiMON     XLVI. 


I^uties  of  Masters  and  SewantSo 


EPHESIANS  v\.    5—^9. 

Servants^  be  obedier.t  to  them  which  are  your  masters,  according  ta 
thefieshi  with  fear  and  tremblingy  in  singleness  af  your  heart  as- 
unto  Christ  ;  not  with  eye  service^  as  77ien  fileaaersy  but  as  the 
servants  of  Christ,  doing  the  will  of  God  from  the  heart  ;  with 
good  will  doiyig  service,  as  to  the  Lord,  and  not  to  men  ;  knowing 
that  whatsoever  good  thing  any  man  doth,  the  same  shall  he  rC' 
ceive  of  the  Lord,  vjhether  he  be  bond  or  free. 

And,  ye  masters,  do  the  same  things  unto  them,  forbearing  threaten' 
ing,  knowing  that  your  master  also  is  in  heaven^  neither  is  there 
any  resfiect  of^iersons  with  him. 

IN  the  preceding  verses  the  Apostle  explains  the 
reciprocal  duties  of  husbands  and  wives,  and  of  parents 
and  children.  In  the  words  now  read,  he  states  the 
mutual  obligations  of  masters  and  servants.  These 
three  sets  of  duties  comprehend  all  those  which  result 
from  domestic  relations. 

Under  the  name  of  ser'uants  he  doubtless  means  to 
include  all  those  subordinate  members  of  a  family,  who 
are  not  children,  whether  they  be  slaves,  properly  so 
called,  or  servants  for  a  term  of  years. 

His  enjoining  oa  servants  obedience  to  their  mas- 
ters, implies  a  concession,  that  there  might  be,  and 


Serm.  XLVI.]       Duties  of  Masters  ^c.  531 

was   then  such  a  relation  as  master  and  servant,  in 
Christian,  as  well  as  in  Heathen  and  Jewish  families. 

The  law  of  Moses  provided,  that  a  Jew  might  be 
sold  for  the  payment  of  a  debt,  or  for  the  compensation 
of  an  injury  done  to  a  neighbor,  particularly  by  theft  ; 
and  that  in  case  of  extreme  poverty,  one  might  sell  his 
own  children.  But,  in  these  cases,  the  sale  was  to  be 
made  to  one  of  his  own  nation,  not  to  a  stranger  ;  and 
the  servitude  was  to  be  only  for  a  limited  time,  not  for 
life.  It  was  to  expire  in  the  next  Jubilee  ;  so  that  it 
could  not  continue  longer  than  six  years.  And  the 
person  sold  was  to  be  treated  with  humanity,  and  kind- 
ness ;   not  as  a  slave,  but  as  a  hired  servant. 

Of  the  neighboring  nations  the  Jews  might  purchase 
slaves.  These  they  might  retain  in  bondage  through 
life,  and  use  as  their  property,  by  selliug  or  exchanging 
th^m,  or  by  disposing  of  them  to  their  children. 

The  Supreme  Lord  of  the  Universe,  for  holy  and 
wise  reasons,  was  pleased  to  give  the  Jews  a  permission 
to  extirpate  the  nations  of  Canaan  ;  at  least  such  of 
them  as  would  not  accept  conditions  of  peace,  and  sub- 
mit to  become  tributaries.  And  as  it  was  a  common 
usage  among  those  nations  to  make  slaves  of  captives 
taken  in  war,  God  allowed  the  Jews  to  purchase  slaves 
of  them.  But  the  particular  permission  given  to  the 
Jews,  is  not  a  general  warrant  for  us  to  do  the  same  ; 
any  more  than  the  leave  granted  them  to  dispossess  the 
Canaanites,  is  a  warrant  for  us  to  dispossess  all  Hea- 
thens, Infidels  and  Heretics,  who  are  inferior  to  us  in 
power.  Men  have  their  natural  ri.u;hts,  independently 
of  their  religous  character ;  and  we  may  no  more  invade 
the  rights  of  Heathens,  than  they  may '  invade  ours. 
Religion  makes  no  alteration  in  men's  civil  or  natural 
relations  and  obligations. 

There  are,  however,  certain  cases,  in  which  men 
may  rightfully  be  deprived  of  their  natural  liberty  for  a 
time,  or  for  life.  The  Aposde  says,  "  Let  every  man 
abide  in  the  calling  wherein  he  is  called.     Art  thou 


t 


^32  Duties  of  Masters       [Serm.  XLVL 

called,  being  a  servant,  care  not  for  it  ;  but  if  thou 
mayest  be  made  free,  use  it  rather."  He  concedes, 
that  liberty  is  desirable,  and  what  every  man  ought  to 
choose.  But  if  he  cannot  innocently  obtain  it,  he  must 
patiently  endure  the  want  of  it.  When  he  gives  in- 
structions to  masters  how  to  treat  their  servants,  he 
supposes,  that  it  may,  in  some  cases,  be  right  for 
Christians  to  have  servants,  otherwise  he  would  have 
ordered  those  who  had  servants  immediately  to  dismiss 
them.  When  he  explains  the  duties  of  servants,  he 
signifies,  that  such  as  could  not  innocently  obtain  their 
freedom,  should  contentedly  remain  in  servitude. 
When  Onesimus  deserted  his  master,  and  in  his  ab- 
sence became  a  Christian,  Paul,  far,from  justifying  his 
desertion,  sent  him  back  to  his  master. 

There  is  a  natural  subjection,  which  children  owe 
to  their  parents,  and  though  neither  reason  nor  scrip- 
ture fixes  any  certain  period,  when  this  subjection 
should  terminate  ;  yet,  in  general,  it  is  plain,  that  the 
subjection  ought  to  continue  to  that  time  of  life,  when 
children  are  usually  capable  of  supporting  and  govern- 
ing themselves.  And  because  they  are  not  competent 
judges  for  themselves  in  this  matter,  the  civil  authori- 
ty, in  most  societies,  fixes  the  age,  at  which  they  shall 
be  at  their  own  disposal. 

As  parents  are  to  provide  for  their  children,  so  they 
are  to  judge,  by  what  ways  and  means  they  best  can 
do  it.  And  whenever  they  think  proper,  they  have  an 
undoubted  right  to  put  their  children  under  the  care  of 
others.  This  is  only  to  transfer  their  own  authority 
for  their  children's  benefits. 

Excepting  the  case  of  parental  authority,  or  guard- 
ianship which  comes  in  its  place,  I  do  not  conceive 
that  any  can  rightfully  be  made  servants,  but  either 
with  their  own  consent,  or  for  some  criminal  action  by 
which  they  forfeited  their  liberty. 

A  man  may,  no  doubt,  alienate  to  another  his  natural 
liberty  by  contract  for  a  limited  time,  when  he  appre- 


I 


Serm.  XL VI.]  and  Ser'uants.  533 

hends  this  will  be  for  his  own  benefit  and  advantage. 
And  such  a  contract  he  is  bound  to  fulfil,  as  much  as 
any  other. 

Societies  have  a  right  to  make  laws  for  the  common 
safety  ;  and  to  annex  such  sanctions,  as  are  necessary 
to  give  effic:'.cy  to  their  laws.  If  certain  crimes  may 
be  punished  with  death,  as  seems  generally  to  be  sup- 
posed ;  others  may  clearly  be  punished  with  the  de- 
privation of  liberty  for  a  time,  or  for  life.  And  if  a 
man,  by  any  crime,  incurs  the  loss  of  liberty,  he  may 
rightfully  be  held  in  servitude.  But  to  take  away 
one's  natural  liberty  by  force,  w  ithout  a  forfeiture  on  his 
part,  is  as  unjustifiable,  as  to  take  away  his  property,  or 
his  life.  By  the  divine  law,  the  stealing  of  a  man  to 
sell  him  for  a  slave,  was  to  be  punished  with  death. 

It  being  admitted  that  there  may  be  in  families  such 
a  relation  as  master  and  servant,  let  us  attend  to  the  du- 
ties w^hich  belong  to  it. 

We  will,  first,  consider  the  duties  of  servants,  with 
the  encouragement  subjoined. 

1.  They  are  "  to  be  obedient  to  their  masters — to 
obey  them  in  all  things." 

This  must  be  understood  with  the  same  limitation, 
as  all  other  commands  enjoining  relative  duties.  We 
are  to  "  obey  God  rather  than  men."  Our  first  obli- 
gations are  to  him  ;  and  only  in  those  things  which  he 
allows  can  we  owe  subjection  to  them.  No  human 
authority  can  bind  us  in  opposition  to  the  laws  of  vir- 
tue and  righteousness.  Servants  must  "  be  obedient 
to  their  masters,  as  to  Christ,  doing  the  will  of  God 
from  the  heart."  They  no  farther  obey  their  masters, 
according  to  the  will  of  God,  than  they  make  his  will 
the  rule  and  measure  of  their  obedience  to  their  mas- 
ters. They  have  no  right  to  withhold  obedience,  on 
pretence  that  the  matter  enjoined  may  not  be  for  their 
master's  interest.  But  they  are  bound  to  withhold  it, 
when  they  know  the  thing  required  is  contrary  to 
God's  command. 


S34  Duties  of  Masters         £Serm.  XLVL 

2.  Servants  oue  their  masters  rcoerence^  as  well  as 
t)bedience. 

The  Apostle  says  to  them,  "  Obey  your  masters 
\\\\h.fear  and  trembling,''''  Entertain  a  respect  for  the 
.superiority  of  their  station — a  concern,  lest  you  preju- 
dice their  iciterest — a  fear  lest  you  incur  their  displeas- 
ure. Do  nothing  unnecessarily  to  provoke  them — ■ 
adjust  your  manners  to  their  inclination  ;  and,  as  far  as 
innocence  will  allow,  please  them  well  in  all  things. 
The  Apostle  Peter  gives  similar  advice,  "  Be  subject 
to  your  masters  with  all  fear,  not  only  to  the  good  and 
gentle,  but  to  the  froward."  If  they  are  men  of  hasty 
and  difficult  tempers,  then  conduct  toward  them  with 
tlie  greater  caution  and  prudence.  Never  disturb 
them  needlessly,  nor  irritate  them  wantonly  ;  but  by 
your  easy,  accommodating  and  discreet  carriage,  soft- 
tn  the  harshness,  and  smoothe  the  ruggedness  of  their 
spirits. 

3.  From  servants  there  is  an  honor^  as  well  as  fear, 
due  to  their  masters. 

"  Let  as  many  servants  as  are  under  the  yoke,  count 
their  own  masters  worthy  of  all  honor,  that  the  name 
of  God  and  his  doctrine  be  not  blasphemed  ;"  or  that 
the  gospel  be  not  reproached  among  infidels,  as  if  it  en- 
couraged tlie  insolence  of  servants,  "  And  they  who 
have  belie'ving  masters,  let  them  not  despise  them,"  or 
treat  them  as  if  they  were  but  equals,  "  because  they 
are  brethren"  in  the  Christian  relation  ;  for  this  dis- 
solves not  men's  natural  and  civil  relations  ;  "  but 
rather  let  them  do  service"  to  such  masters  the  more 
cheerfully,  "  because  they  are  faithful  and  beloved." 

Servants  must  not  only  treat  their  masters  respect- 
fully in  their  presence,  but  be  tender  of  their  honor  and 
reputation  at  all  times — not  speaking  evil  of  them — 
not  reporting  every  instance  of  misconduct  which  they 
observe  in  the  family— }iot  complaining  of  the  govern- 
ment which  they  are  under,  unless  the  occasioa  be  ur- 


Serm.  XLVI.]  -and  Seriiantt:.  535 

gent ;  and  then,  only  to  those  from  whom  they  are  to 
expect  redress. 

4.  Cheerfulness  in  their  obedience  is  recommended 
by  the  Apostle.  "  With  good  will  do  service."  "  Be 
obedient  to  your  masters — please  them  well  in  all 
things,  not  answering  again,"  not  murmuring,  object- 
ing and  cavilling  ;  but  acting  with  a  ready  mind. 

5.  Diligence  or  foithfulness  is  another  duty  which 
they  owe  to  their  master. 

They  should  consider  his  business  as  their  own  ; 
and  act  in  it  with  the  same  attention  and  care,  as  if  they 
W'Cre  immediately  interested.  They  should  serve  him 
*'  with  singleness  of  heart,  not  with  eye  service" — and 
"  with  all  good  fidelity,"  *'  not  purloining"  his  prop- 
erty, neglecting  his  business,  or  doing  his  work  de- 
ceitfully. 

6.  They,  are  to  be  patient  and  submissive,  though 
they  meet  with  usage  more  severe  than  they  think  rea- 
sonable ;  not  breaking  their  own  obligations,  or  de- 
serting their  master's  service  for  trivial  causes,  but 
bearing  his  smaller  indiscretions,  without  complaint ; 
and,  in  cases  of  real  injury,  seeking  relief  in  a  prudent 
manner,  and  by  lawful  means.  "  Be  subject  to  the 
fro  ward,"  says  the  Apostle,  "as  well  as  the  good  and 
gentle." — "  Let  every  man  al)ide  in  the  calling  where- 
in he  is  called.  Art  thou  called  being  a  servant,  care 
not  for  it ;  but  if  thou  mayest  be  made  free,  use  it 
rather." 

Finally  :  In  all  their  service,  they  should  act  with 
an  aim  to  please  God,  and  to  obtain  his  approbation, 
*'  Be  obedient  to  your  m,asters  as  to  Christ — with  good 
will  do  service,  as  to  the  Lord,  and  not  to  men." 

A  regard  to  God  is  to  be  the  governing  principle  in 
all  the  duties  of  the  social  life,  as  well  as  in  those  of 
piety.  Even  the  servant  is,  on  this  principle,  to  obey 
his  master.  When  this  governs  us,  then  our  secular, 
domestic  and  civil  duties,  become  a  part  of  pure  and- 
undefiled  religion. 


536  Duties  of  Masters        [Serm.  XLVI, 

By  way  of  encouragement  to  servants,  the  Apostle 
says,  "  with  good  will  do  service  as  to  the  l^ord,  and 
not  to  men,  knov/ing  that  whatsoever  good  thing  any 
man  doth,  the  same  shall  he  receive  of  the  Lord, 
whether  he  be  bond  or  free."  In  Christ  Jesus  there  is 
no  distinction  of  bond  or  free,  rich  or  poor  i  They  are 
all  one  in  him. 

Mankind  are  called  to  serve  God  in  various  stations 
and  capacities.  Some  act  in  a  larger,  and  some  in  a 
narrower  sphere.  Some  are  appointed  to  higher,  and 
some  to  humbler  services.  But  all  are  the  servants  of 
God  ;  all  are  accountable  to  him  ;  all  should  walk, 
not  as  pleasing  men,  but  God  who  searcheth  the  heart. 
We  esteem  and  regard  our  fellow  men  very  much  ac- 
cording to  external  distinctions  of  rank  and  fortune. 
God  looks  on  their  hearts — he  approves  or  condemns 
them  according  to  the  difference  of  real  characters. 
The  servant,  who  from  the  heart  does  God's  will,  and 
acts  with  fidelity  and  diligence  in  his  humble  station, 
aiming  in  all  things  to  please  the  Supreme  Lord,  and 
in  obedience  to  him,  serving  his  earthly  master,  and 
hoping  for  acceptance  through  the  atonement  of  the 
great  redeemer,  this  man  is  as  highly  approved,  and 
will  be  as  surely  rewarded  in  heaven,  as  if  he  had  acted 
on  the  most  conspicuous  theatre,  or  moved  in  the  larg- 
est circle.  Our  future  happiness  depends  not  on  ex- 
ternal circumstances,  but  on  the  holy  dispositions  and 
tempers  of  the  hidden  man  of  the  heart.  While  the 
unbelieving  master,  or  the  impious  monarch,  is  reject- 
ed of  God  ;  the  believing  servant,  who  acts  in  single- 
ness of  heart  to  the  Lord  ;  the  humble  and  contented 
beggar,  rich  in  faith,  shall  receive  of  the  Lord  an  in- 
heritance in  the  kingdom  prepared  for  them  who  love 
him. 

Secondly.  We  pass  now  to  consider  the  duty  of 
masters  to  their  servants.  The  Apostle  says,  *'  Ye 
masters,  do  the  same  things  to  them." — Shew  to  them 
the  same  benevolence  and  faithfulness  in  your  place,  as 


Serm.  XLVr.]  and  Servants,  537 

they,  in  theirs,  are  required  to  shew  to  you.  "  For- 
bear threatening."  Let  your  government  be  mild  and 
prudent ;  not  passionate  and  severe.  "  And  knovv^, 
that  your  master  also  is  in  heaven  ;"  and  to  him  you 
must  give  an  account  of  your  conduct  toward  servants, 
as  well  as  they  of  their  conduct  toward  you  ;  "  And 
there  is  no  respect  of  persons  with  him." 

In  the  epistle  to  the  Colossians,  this  precept  is  thus 
expressed  :  *'  Masters  give  unto  your  servants  that 
which  is  just  and  equal,  knowing  that  ye  also  have  a 
master  in  heaven." 

The  termsy  justice  and  equity,  are  often  used  in  the 
same  sense  ;  but  sometimes  they  express  different 
ideas.  To  give  a  servant  that  which  is  just ^  is  to  deal 
with  him  according  to  contract  or  agreement.  To  give 
him  that  which  is  equal,  is  to  treat  him  fi\irly,  honestly, 
kindly,  according  to  reason  and  conscience  ;  whether 
we  are  bound  by  an  explicit  bargain  or  not.  And  as 
there  are  different  sorts  of  servants,  so  these  two  terms 
are  chosen  to  express  all  that  variety  of  obligations, 
which  we  may  be  under  to  them,  according  to  their  va- 
rious conditions. 

With  respect  to  apprentices,  the  contract  binds  the 
master  not  only  to  give  them  a  comfortable  support,  or 
such  part  of  it  as  the  contract  specifies,  but  also  to  in- 
struct them  in  his  business  and  profession.  They 
give  their  time  and  labor  for  his  art  and  skill.  If  he 
withholds  from  them  that  skill  for  which  they  agree  to 
serve  him  j  or  conceals  from  them  any  part  of  it 
through  negligence  or  design ;  or  employs  them  in 
other  business  so  far,  that  they  have  not  opportunity  to 
acquire  the  necessary  knowledge  of  his  art,  he  is  guilty 
of  injustice  and  fraud.  He  violates  the  engagement 
which  he  made  either  expressly,  or  according  to  the 
natural  understanding  of  the  parties. 

With  respect  to  laborers,  who  in  scripture  are  called 
hired  servants,  justice  obliges  us  to  give  them  the  stip- 
ulated wages,  when  they  have  faithfully  performed  the 
Vol.  III.  3  X 


538  Duties  of  Masters  [Serm.  XLVL 

promised  service.  Tims  it  is  enjoined  in  the  law  of 
Moses.  "  Thou  shalt  not  oppress  the  hired  servant 
that  is  poor  and  needy,  whether  he  be  of  thy  brethren, 
or  of  the  strangers  that  are  within  thy  gates  ;  at  his 
day  shalt  thou  give  him  his  hire,  (for  he  is  poor,  and 
setteth  his  heart  upon  it)  lest  he  cry  against  thee  to  the 
Lord,  and  it  be  sin  unto  thee." 

And  with  respect  to  all  servants  of  every  denomina- 
tion, equity  requires,  that  we  treat  them  with  humanity 
and  kindness — -that  we  endeavor  to  make  their  service 
easy,  and  their  condition  comfortable,  that  we  forbear 
rash  and  passionate  language — that  we  overlook  acci- 
dental errors,  and  remit  trivial  faults — that  we  impose 
only  such  labor  as  is  reasonable  in  itself,  and  suitable  to 
their  capacity — that  our  reproofs  be  calm,  and  our 
counsels  well  timed — that  the  restraints  we  lay  upon 
them  be  prudent  and  salutary— that  we  allow  them  rea- 
sonable time  for  rest  and  refreshment,  for  the  culture 
of  their  minds,  and  for  attendance  on  the  worship  of 
God — that  we  set  before  them  a  virtuous  example,  in- 
stil into  them  useful  principles,  warn  them  against 
wickedness  of  every  kind,  especially  against  the  sin 
which  most  easily  besets  them — that  we  afford  them 
opportunity  for  reading  and  private  devotion,  and  fur- 
nish them  with  the  necessary  means  of  learning  the 
way  of  salvation — that  we  attend  to  the  preservation  of 
their  health,  and  have  compassion  on  them  in  sick- 
ness ;  and,  in  a  word,  tliat  we  contribute  all  proi>er  as- 
sistance to  render  them  useful,  virtuous  and  happy. 

These  are  the  principal  duties  comprised  in  the 
Apostle's  direction,  *'  Ye  masters  do  the  same  things 
— and  give  to  your  servants  that  which  is  just  and 
equal." 

To  engage  the  master  in  the  performance  of  these 
duties,  let  him  consider,  that  whatever  worldly  distinc- 
tion there  nwy  be  between  him  and  those  who  serve 
him,  they  are  men  as  well  as  he  ;  they  are  partakers  of 
the  same  rational  nature,  and  of  the  same  flesh  and 


Serm.  XLVL]  and  Servants.  539 

blood ;  they  are  creatures  of  the  same  God,  and  under 
the  care  of  the  same  Providence.  Job  felt  the  force  of 
this  argument.  *'  If  I  despised  the  cause  of  my  man- 
servant, or  of  my  maidservant,  when  they  contended 
with  me,  what  shall  I  do  when  God  riseth  up  ?  And 
when  he  visiteth,  what  shall  I  answer  him  ?  Did  not 
he  that  made  me  in  the  womb,  make  him  ?  And  did 
not  one  fashion  us  both  ? 

Let  the  master  also  consider,  that  he  himself  has  a 
master  in  heaven,  with  whom  there  is  no  respect  of  per- 
sons ;  to  whom  bond  and  free  are  both  alike  ;  to 
whom  the  servant  is  as  dear  as  the  master  ;  by  whom 
all  will  be  judged  with  the  same  impartiality  ;  and  from 
whom  each  will  receiv^e  according  to  his  v/orks. 

Let  him  remember,  that  his  heavenly  master,  when 
he  was  on  earth,  took  on  him  the  form  of  a  servant,  and 
was  among  his  own  disciples  as  one  who  served  ;  that 
he  honored  the  lowest  conditions  in  life  by  appearing 
in  them,  and  recommended  humility,  meekness  and 
condescension  by  his  own  example  ;  that  nothing  can 
raise  men  to  his  favor,  but  pure  and  undissembled  re- 
ligion ;  that  with  this  the  lowest  of  the  human  r^ce  are 
truly  honorable — without  it  the  higher^t  are  vile  and 
contemptible. 

Let  us  learn  then  to  disregard  worldly  distinctions, 
and  be  solicitous  to  possess  the  temper  of  Christ's  di- 
vine religion.  This  teaches  us  how  to  behave  in  every 
condition — this  affords  support  in  every  trouble — this 
will  give  patience  and  fortitude  in  every  trial—this  will 
enable  us  to  close  life  with  hope  and  joy. 


SERMON   XLVIL 


The  Christian  Warfare, 


EPHESIANS  vi.  lo — -17. 

Finalhjt  my  brethren^  be  strong  in  the  Lord  and  in  the  fiotoer  of  his 
might.  Put  on  the  ivhole  armor  of  God^  that  ye  may  be  able  to 
stand  against  the  wiles  of  the  devil.  For  we  wrestle  not  against 
flesh  and  blood  ;  but  against  princi/ialities,  against  /lowers, 
against  the  rulers  of  the  darkness  of  this  world,  against  sfiiritual 
wickedness  in  high  places.  Wherefore  take  unto  you  the  whole 
armor  of  God,  that  ye  may  be  able  to  withstand  in  the  evil  day^ 
and  having  done  all  to  stand.  Stand  therefore,  having  your  loin» 
girt  about  with  truth,  and  having  on  the  breastjilate  of  righteous- 
ness, and  your  feet  shod  with  the  firefiaratlon  of  the  gosfiel  of 
peace,  and  above  all  taking  the  shield  of  faith  wherewith  ye  shall 
be  able  to  quench  all  the  fiery  darts  of  the  wicked,  and  take  the 
helmet  of  saluation^  and  the  uword  of  the  Sfiirit,  which  is  the  word 
of  God. 

1  HE  Apostle,  having  stated  the  doctrines  and 
duties  of  the  Christian  religion  and  proved  its  truth 
and  importance,  subjoins  this  animated  exhortation  to 
constancy  and  perseverence  in  it,  whatever  opposition 
might  arise  either  from  flesh  and  blood,  or  from  the 
powers  of  the  kingdom  of  darkness. 

The  words  now  read  contain. 

An  exhortation  to  fortitude — a  warning  of  the  ene- 
mies to  be  opposed — and  a  description  of  the  armor  to 
be  used. 


Serm.  XL VII.]         Christian  Warfare,  541 

I,  Here  is  an  exhortation  to  Christian  Fortitude, 

"  Be  strong  in  the  Lord,  and  in  the  power  of  his 
might." 

It  is  not  bodily,  but  mental  strengtii,  whicli  is  here 
intended  ;  for  this  only  can  be  employed  in  a  warfare 
with  spiritual  enemies.  We  are  to  be  strong  in  the 
Lord,  or  in  the  belief,  profession  and  practice  of  his  re- 
ligion— and  in  the  power  of  his  might,  or  in  the  grace 
which  is  derived  from  him.  We  are  to  "  stand  fast 
in  the  faith,  quit  ourselves  like  men  and  be  strong." 

True  fortitude  or  courac^e  is  a  temper  or  habit  of 
mind,  by  which  we  steadily  follow  the  calls  of  duty, 
without  being  deterred  by  cbnger,  or  diverted  by  diffi- 
culty. 

It  supposes  some  opposition  to  contend  with.  In 
easy  duties  we  may  be  obedient  ;  but  we  discover 
greatness  of  mind  and  strength  of  virtue  only  in  cases 
which  require  selfdenial. 

This  also  supposes  an  apprehension  of  difficult}'. 
Thus  it  is  distinguished  from  stupidity,  which  rushes 
into  danger  only  because  it  is  blind  and  thoughtless. 

Christian  courage  is  employed  in  things  xirlnous  and 
commendable.  In  this  respect  it  differs  from  Jool  har^ 
diness,  which  is  guided  by  no  principle,  but  runs  into 
danger  through  vanity  and  ostentation. 

Real  fortitude  is  a  settled  and  habitual  temper,  in  dis- 
tinction from  those  starts  of  resolution,  and  flights  of 
zeal,  which  depend  on  passion,  accident,  or  some  me- 
chanical cause. 

It  is  a  virtue  founded  in  a  regard  to  Gody  and  sup- 
ported by  faith  in  him.  Thus  it  is  distinguished  from 
that  madness  of  courage,  which  is  excited  by  resent- 
ment, ambition,  avarice  and  lust  ;  and  from  that  dar- 
ing contempt  and  defiance  of  danger  or  death,  \\  hich 
sometimes  attend  atheism,  and  infidelity. 

It  is  always  to  be  under  the  direction  of  that  pru- 
dence,  which  shuns  danger  \\  hen  it  may,  and  jiieets 
evil  only  in  the  path  ^\  hi^re  duty  calls. 


542  Chrlst'ian  Warjarc^       [Serm.  XLVIL 

That  our  courage  may  be  a  virtue,  it  must  have  a 
laorthy  object.  "  it  is  good  to  be  zealously  affected  in 
a  good  thing."  And  **  no  man  is  crowned,  except  he 
strive  lawfully." 

Our  engagedness  should  be  proportioned  to  the  im- 
portance of  the  object. 

For  the  faith  delivered  to  the  saints  we  must  contend 
earnestly.  In  matters  of  indifference  or  mere  expedi- 
ence, we  must  be  gentle  and  easy  to  be  entreated. 

Courage  must  pursue  its  end  only  by  lawful  means* 
Peter  was  bold  to  draw  his  sword  in  his  master's  de- 
fence ;  but  his  boldness  was  rebuked,  because  it  seiz- 
ed an  instrument  never  to  be  used  in  Christ's  kingdom. 

Christian  fortitude  is  cool  and  deliberate,  not  rash  and 
impetuous  :  It  is  kind  and  conipassionate,  not  cruel 
and  revengeful  :  It  is  steady  and  patient,  not  fickle  and 
inconstant  :  It  continues  in  well  doing,  persuaded 
that  its  labor  is  not  in  vain. 

II.  The  Apostle  warns  the  Ephesians  of  the  enemies 
with  whom  they  might  expect  to  contend. — "  Be 
strong — that  ye  may  stand  againi:;t  the  wiles  of  the 
devil  ;  for  we  wrestle  not  against  flesh  and  blood,  but 
against  principalities  and  powers,  and  the  rulers  of  the 
darkness  of  this  world  and  spiritual  wickedness  in  high 
places." 

It  is  common  in  scripture  to  express  a  disparity  be- 
tween tw-o  objects  by  a  rejection  of  the  less.  The 
prophet  says,  "  God  v/ill  have  mercy,  and  not  sacri- 
fice ;"  or  rather  than  sacrifice.  Our  Saviour  says, 
"  Labor  not  for  the  meat  which  perisheth,  but  for  that 
which  endureth  to  everlasting  life»"  Labor  for  the 
latter  principally.  Paul  says  "  Christ  sent  me  not  to 
b:ipLize,  but  to  preach  the  gospel  ;"  to  do  the  latter 
rather  than  the  former.  Thus  we  are  to  understand 
the  expression  in  the  text,  "  We  wrestle  not,"  merely 
"  against  flesh  and  blood,  but"  also  *'  against  princi- 
palities and  powers." 


Serm.  XLVII.]         Christian  Warfare.  ^45 

Flesh  is  often  used  figurativel}'^  for  that  which  is 
iveak.  The  prophet  says,  "  Cursed  be  the  man  who 
maketh^^^A  his  arm  ;"  or  trusts  in  an  impotent  crea- 
ture, "  and  departeth  from  the  Lord."  The  x\post]e 
says,  "  The  weapons  of  our  warfare  are  not  carnal,'* 
not  '■ojeah,  "  but  mighty  through  God."- — And  this 
seems  to  be  the  sense  of  the  word  here  :  We  wrestle 
not  merely  against  feeble  enemies,  but  against  such  as 
are  strong  and  formidable. 

The  Apostle  mentions  two  sorts  of  enemies. 

1.  The  first  he  zii^s  flesh  and  blood. 

Under  this  denomination  several  things  are  compre- 
hended. 

It  may  intend  the  motions  of  our  animal  nature. 
Thus  the  phrase  is  used,  when  it  is  said,  "  Flesh  and 
blood  cannot  inherit  the  kingdom  of  God." 

Human  nature  consists  of  flesh  and  Spirit.  From 
their  union  arise  many  appetites  and  inclinations,  for 
which  in  unbodied  spirits  there  will  be  no  room.  By 
the  apostasy  the  flesh  has  gained  a  dominion  over  the 
spirit.  Hence  wicked  men  are  described  as  being  in, 
and  walking  after  ihtfesh  ;  and  true  Christians  ss  be- 
ing in,  and  walking  after  the  Spirit.  The  renewed 
Christian,  though  he  is  recovered  from  the  dominion, 
is  not  entirely  freed  from  the  influence  of  the  flesh. 
*'  He  delights  in  the  law  of  the  Lord  after  the  in^Aard 
man  ;  but  still  he  finds  in  his  members  a  law  which 
wars  against  the  law  of  his  mind."  He  has  need  there- 
fore to  restrain  inordinate  afiection  and  to  keep  under 
his  body. 

The  phrase  may  farther  intend  those  sensible  cbjects, 
which  are  suited  to  gratify  fleshly  desires.  "  They 
who  are  in  the  flesh,  mind  the  things  of  the  flesh  ;" 
worldly  objects,  riches,  honors  and  pleasures.  The 
Christian  must  not  only  subdue  his  fleshly  lusts,  but 
guard  against  the  ensnaring  influence  of  earthly  things, 
and  keep  himself  unspotted  from  the  pollutions,  and 
disentangled  from  the  distractions  of  the  world.    There 


544  Christian  Warfare,         [Serm.  XL VII* 

is  a  regard  v;hich  he  owes  to  the  interests  of  the  pres- 
ent life  ;  but  he  must  not  regard  them  beyond  their 
importance.  He  is  to  be  diligent  in  his  worldly  call- 
ing, but  not  overcharged  with  worldly  cares. 

The  phrase  raa)^  intend  mankind  who  are  partakers 
of  flesh  afid  blood.  In  this  sense  it  is  often  used. 
When  Peter  professed  his  faith  in  Christ,  his  Lord  re- 
plied," "  Flesh  and  blood,"  or  man,  *'  hath  not  reveal- 
ed this  unto  thee  ;  but  my  Father  who  is  in  heaven." 
Paul  says,  "  When  God  revealed  his  Son  in  me,  im- 
mediately I  conferred  not  with  flesh  and  blood,  nor 
went  I  up  to  them,  who  were  Apostle's  before  me." 
If  we  so  understand  the  phrase  here,  the  meaning  w^ill 
be,  that  we  must  not  conform  to  the  evil  customs  and 
manners  of  the  men  of  the  world,  but  prove  what  is 
acceptable  to  God — that  we  must  walk,  not  as  pleasing 
men,  but  God  who  searcheth  the  heart — that  we  must 
maintain  our  faith  and  integrity,  whatever  reproaches 
or  persecutions  we  may  suffer,  esteeming  it  a  small 
thing  to  be  judged  of  man's  judgment,  since  he  who 
will  finally  judge  us  is  the  Lord. 

2.  The  other  kind  of  enemies  with  whom  we  are  to 
contend  are  cuil  spirits. 

These  the  Apostle  calls  "  principalities  and  powers, 
and  the  rulers  of  the  darkness  of  this  world,"  or  of  this 
age  of  superstition  and  ignorance,  "  and  spiritual  wick- 
edness in  high  places,"  or  in  heavenly  places,  those 
aerial  regions,  which  evil  spirits  inhabit.  Hence  the 
devil  is  called  *'  the  prince  of  the  power  of  the  air." 
By  the  names  here  used  the  fallen  angels  are  in  scrip- 
ture often  called. 

These  spirits  are  enemies  to  mankind.  "  They  go 
about  seeking  whom  they  may  destroy."  They  work 
most  powerfully  in  the  children  of  disobedience ;  but 
even  good  men  are  not  secure  from  their  machinations. 
Christ  warns  his  disciples,  that  ''*  Satan  had  desired  to 
have  them,  that  he  might  sift  them  as  wheat." 


SerAt.  XLVir,]        Christian  Warfare.  545 

The  various  denominations  here  bestowed  on  them, 
import  that  their  number  is  great ;  and  the  terms  used 
denote  a  subordination  among  them.  They  are  not 
divided  against  themselves,  but  act  in  concert  under 
the  direction  of  one  leading  spirit,  who  is  called  the 
Devil  and  Satan,  the  god  of  this  world  and  the  prince 
of  darkness.  Hence  we  read  of  the  devil  and  his  an- 
gels, and  the  prince  of  the  power  of  the  air. 

The  names  applied  to  them  signifj^,  that  they  have 
great  power  over  such  as  submit  to  their  dominion. 

"  They  work  in  the  children  of  disobedience,  and 
lead  them  captive  at  their  will." 

The  Apostle  speaks  of  *'  the  vjiles  of  the  devil." 
These  wicked  spirits  use  much  art  and  cunning  to  de- 
coy men  into  error  and  vice.  We  need  to  be  appris- 
ed of  their  devices,  lest  they  should  get  an  advantage 
against  ns. 

They  carry  on  their  machinations  secretly.  Hence 
they  are  called  "  powers  of  darkness."  Their  chief  in- 
fluence is  over  the  ignorant  and  superstitious,  over  peo- 
ple of  little  knowledge,  weak  understanding  and  strong 
imagination.  They  most  successfully  carry  on  their 
designs  in  the  dark  :  T  hey  cannot  bear  the  strong 
beams  of  light  :  When  the  gospel  began  to  shine, 
Satan  begyn  to  fall.  Among  those  who  reject  the  gos«> 
pel,  he  recovers  his  full  dominion. 

Since  such  enemies  are  watching  for  our  destruction 
i — enemies  nuniercus,  powerful,  crafty,  invisible  and 
malignant,  let  us  be  sober  and  ,  vigilant,  cautious  and 
circumspect,  and  let  us  assume  immediately,  and  wear 
continually  the  whole  armor  of  God,  that  we  may  stand 
in  the  evil  day.     We  proceed, 

111.  To  illustrate  the  description,  which  the  Apostle 
gives  of  this  divine  armor. 

The  several  parts  of  it  mentioned  in  our  text,  are 
truth,  righteousness,  peace,  faith,  hope  and  knowledge. 

We  are  to  take  to  us  this  armor.  T-he  armor  is 
God's  ;  but  we  must  take  and  use  it.  Our  security 
Vol.  111.  3     y 


546  Christian  Warfare*       [Serm.  XLVIl* 

against  temptations  depends  on  the  grace  of  God  :  Our 
enjoyment  of  this  grace  depends  on  our  application  of 
the  means  afforded  us. 

We  must  take,  not  this  or  that  piece,  but  the  ivhole 
armor — not  content  ourselves  with  the  observance  of 
particular  duties,  or  with  the  partial  practice  of  re- 
ligion ;  but  possess  the  ivhole  Christian  temper  and 
abound  in  e^ery  good  work. 

We  must  stand  in  the  eii'tl  day — in  the  times  which 
are  most  perilous  and  trying — in  the  times  when  the 
rulers  of  darkness  muster  their  armies  against  the 
friends  of  truth.  Such  was  the  day  when  Paul  wrote 
this  epistle.  It  was  a  d:iy  of  persecution — he  himself 
was  then  in  bonds.  Godly  sincerity  is  best  proved  by 
a  stci^dy  adherence  to  the  cause  of  Christ  in  times 
when  it  is  attended  v.'ith  peculiar  dangers. 

"  Having  done  all,"  or  overcome  all,  still  *'  we 
must  stand."  When  we  have  prevailed  in  one  conflict, 
we  must  not  put  otT  the  harness,  as  if  our  warfare 
were  accomplished  ;  but  still  wear  our  armor  and 
stand  prepared  for  another  assault.  *'  When  the  devil 
has  ended  his  temptation,  he  departs,"  but  it  is  only 
*'  for  a  season," 

The  armor  is  before  us,  let  us  take  and  use  it. 

1.  The  Apostle  says,  "  Stand,  having  your  loins 
girt  about  with  truthJ''*  He  alludes  to  the  custom  of 
the  eastern  nations,  who,  wearing  loose  and  flowing 
robes,  girded  them  about  their  loins,  that  they  might 
not  be  entangled  with  them.  This  was  in  soldiers  a 
necessary  preparation  for  action.  To  this  custom  Da- 
vid alludes  ;  "  Thou  hast  girded  me  with  strength  to  the 
battle."  Paul  borrows  the  metaphor  from  Isaiah,  who, 
speaking  of  the  Messiah,  says,  *'  Righteousness  shall 
be  the  girdle  of  his  loins,  aad  faithfulness  the  girdle  of 
his  reins."  Peter  uses  the  same  figure;  "  Gird  up 
the  loins  of  your  mind." 

Truth  is  the  girdle  with  which  our  loins  must  be 
braced.     By  truth  is  intended  sincerity  in  our  Christ- 


Serm.  XL VII.]        Christian  Warfare.  547 

ian  profession,  or  a  firm  belief  of,  and  full  consent  to 
the  gospel  of  Christ.  If  we  receive  the  gospel  on  the 
authority  of  man,  without  a  persuasion  in  our  own 
minds  ;  or  if  we  profess  it  for  worldly  ends,  v.ithout  a 
love  of  its  doctrines  and  precepts,  we  shall  easily  be 
drawn  away  from  it  by  the  temptations  of  the  world  and 
the  artifice  of  designing  men,  A  rational  conviction 
of  its  truth,  joined  with  a  deep  sense  of  its  importance, 
is  our  best  security  against  apostasy  in  the  evil  day. 

2.  **  Have  on  the  breastplate  of  righteousness.^''  This 
expression  is  also  taken  from  Isaiah,  who,  speaking  of 
God's  judgment  on  the  enemies  of  the  church,  says, 
*'  He  put  on  righteousness  as  a  brciistplate." 

Here  is  an  allusion  to  the  ancient  custom  of  soldiers, 
who,  when  they  were  going  to  battle,  guarded  the  vital 
part  with  a  plate  of  iron  or  brass,  or  some  other  im- 
penetrable substance. 

The  breastplate  of  the  Christian  warrior  must  be 
righteousness.  This  is  St.  Peter's  advice  ;  "  Let  them 
who  suffer  according  to  the  will  of  God,  commit  the 
keeping  of  their  souls  to  him  in  luell  doing,  as  to  a 
faithful  Creator." — "  The  ejes  of  the  Lord  are  upon 
the  righteous ;  and  his  ears  are  open  to  their  prayers — 
and  who  is  he  that  will  harm  you,  if  ye  be  followers  of 
that  which  is  good?  But  if  ye  suffer  for  righteousness' 
sake,  happy  are  you. — It  is  better  to  suffer  for  well  do- 
ing, than  for  evil  doing."  A  holy  and  inoffensive  life 
will  prevent  many  injuries.  It  will  command  the  rev- 
erence of  bad,  and  the  compassion  of  good  men.  It 
will  obtain  the  protection  of  God's  Providence  and  the 
supports  of  his  grace.  It  will  preserve  peace  and  se- 
renity of  conscience  under  the  reproaches  of  a  malig- 
nant world. 

3.  *'  Let  your  feet  be  shod  with  the  preparation  of 
the  gospel  o^ peace. 

Shoes  were  anciently  a  part  of  military  armor.  The 
giant  of  Gath  *'  had  greaves  of  brass  upon  his  legs." 
— *'  To  be  shod,"  is  to  be  in  readiness  for  action* 


S4i8  Christian  JVarfare,        [Serm.  XL VII, 

The  Israelites  in  Egypt  were  to  eat  the  passover, 
"  with  their  shoes  on  their  feet,"  prepared  to  march  at 
the  first  notice.  The  Apostles  were  to  be  "  shod  with 
sandals,"  ready  to  go  whither  their  master  sliould  send 
them.  The  gospel  is  called,  *'  the  gospel  ol'  j)ecice," 
because  it  expressly  requires,  and  strongly  recom- 
mends a  peaceable,  meek,  forgiving  temper.  *'  If  it 
be  possible,  as  much  as  lieth  in  you,  live  peaceably 
with  all  men."  This  peaceable  disposition  is  a  happy 
*'  preparation"  for  the  trials  of  an  evil  day,  and  an  excel- 
lent defence  against  the  asperities  of  our  Christian  path. 
This  will  go  on  before  us  to  smooth  the  rough  pas- 
sages of  life,  or  attend  us  to  guard  our  feet  against  the 
sticks  and  traps  which  our  enemies  east  in  our  way. 
Possessed  of  this  disposition,  we  shall  give  no  offence 
and  provoke  no  injuries  by  an  insolent  overbearing:  be- 
havior ;  the  injuries,  which  we  receive,  we  shall  bear 
with  calmness  ;  we  shall  neither  aggravate  the  pain  of 
them  by  undue  resentment,  nor  cause  the  repetition  of 
them  by  hasty  revenge  ;  we  shall  not  be  overcome  of 
evil,  but  shall  overcome  evil  with  g-ood.  This  temper 
is  our  best  security  against  the  temptations  of  evil 
spirits  ;  for  it  is  by  means  of  our  turbulent  and  uuruly 
passions,  that  they  gain  access  to  our  minds — it  is  by 
the  indulgence  of  pride,  wrathj  malice  and  revenge, 
that  we  give  place  to  them.  By  the  wisdom  which  is 
pure,  gentle  and  peaceable,  we  resist  the  devil  and  ex- 
pel him  from  us.  The  peace  of  God  ruling  within  us, 
will  keep  our  hearts  and  minds  through  Jesus  Christ. 
Thus  secured  the  wicked  one  will  not  touch  us.  "  Be 
wise  to  that  which  is  good,  and  simple  concerning 
evil,  and  the  God  of  peace  will  tread  Satan  under  your 
feet." 

4.  "  Above  all  things  take  the  shield  of  faith,  wliere- 
by  ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 
wicked" 

A  shield  is  a  piece  of  light  armor,  made  of  firm 
wood  or  hard  skin,  and  sometimes  of  metal,  which  soU 


Serm.  XLVII.]       Christian  Warfare.  54D 

diers  anciently  used  in  battle  to  defend  themselves 
against  the  spears  and  darts  of  their  enemies.  In 
handling  it  they  were  so  expert,  that  they  could  usually 
guard  any  part  of  the  body,  at  which  a  pass  uab  made. 
In  allusion  to  this,  the  Apostle  directs  Christians,  not 
only  to  gird  the  loins  with  truth,  defend  the  breast  with 
righteousness,  and  secure  the  feet  with  the  sandals  of 
peace  ;  but  to  assume  the  shidd  of  faiths  an  iu-^tru- 
ment  of  more  general  defence,  by  which  they  will  re- 
pel alt  the  fiery  darts  of  the  wicked  one.  This  we  are 
to  take  abon^c  all  things.  Faith  is  a  grace  of  univeisal 
influence.  It  is  the  bas^is  of  all  Chri^stian  graces.  It  is 
the  ground  work  of  religion  in  the  heart.  On  this  we 
must  build  ourselves  up,  adding  to  it  all  other  virtues. 

This  is  the  substance  of  things  hoped  for  and  the  ev» 
idence  of  things  not  seen.  This  purifies  the  heart  and 
quickens  to  obedience.  This  unites  the  soul  to  Christ, 
and  embraces  the  promises  of  God  in  him.  1  his  lo(.ks 
to  God  as  a  present  help  in  trouble,  and  relies  on  the  Ho- 
ly Spirit  for  support  in  the  time  of  need.  It  conrcmplates 
with  joy  the  captain  of  sahalion,  who  has  overcr^me 
the  world,  and  triumphed  over  principalities  and  pow- 
ers. It  considers  him,  who  for  the  J03  set  before  hisn 
endured  the  cross,  and  is  now  set  down  on  the  riqht 
hand  of  God,  and  who  has  graciouj^ly  promised,  that 
they  who  overcome  shall  sit  with  him  on  his  throne. 

Faith  thus  operating  is  a  more  effectual  defence 
against  the  temptations  of  Satan  and  the  world,  than  the 
shields  of  the  mighty  against  the  darts  and  spears  of 
their  enemies. 

5.   "  Take  the  helmet  of  sah avion.'''' 

Or,  as  it  is  expressed  elsewhere,  "  put  on  for  an 
helmet  the  hope  of  salvation."  The  expression  is  taken 
from  Isaiah,  who,  speaking  of  the  Almighty  dressed 
in  arms  to  subdue  his  enemies,  says,  "  He  put  on 
righteousness  as  a  breastplate,  and  a  helmet  of  salva- 
tion was  on  his  head."  God  brings  salvation.  We  ap« 
propriate  it  by  hope.     This  is  our  heimet. 


550  Christian  Warfare*         [Serm.  XLVII. 

The  use  of  the  helmet  is  to  secure  the  head  in  the 
day  of  battle.  It  was  of  special  utility  in  former  times, 
when  armies  met  and  disputed  the  ground  sword  in 
hand,  in  the  Christian  warfare,  not  a  helmet  of  brass, 
but  the  hope  of  salvation,  must  be  the  defence.  We 
must  fight  the  good  fight  of  faith  in  hope  that  the  captain 
of  salvation  will  support  us  in  the  conflict  and  lead  us 
to  victory.  We  must  endure  temptations  in  hope  of  a 
ero'.vn  of  glory — continue  in  well  doing  in  hope  of 
eternal  life — abound  in  the  work  of  the  Lord  in  hope 
that  our  labor  is  not  in  vain.  In  the  clear  view  of  a 
future  world,  and  in  the  full  expectation  of  a  blessed 
immortality,  what  difficulty  can  discourage  us — what 
temptation  can  divert  us — what  danger  can  deter  us 
from  the  religious  hfe  ?  "  Our  present  light  affliction, 
which  is  but  for  a  moment,  will  work  for  us  a  far  more 
exceeding  and  an  eternal  weight  of  glory.'* 

6.  '*  Take  the  Sword  of  the  Spirit  which  is  the  word 
of  God." 

The  former  pieces  of  armor  were  for  defence  : — This 
is  for  annoyance,  as  well  as  defence.  The  divine  word 
is  called  *'  the  sword  of  the  Spirit,"  either  because  it  is 
a  spiritual  weapon  adapted  to  the  religious  warfare, 
in  distinction  from  the  carnal  weapons  used  in  the  lit- 
eral warfare  ;  or  because  it  is  an  instrument  rendered 
effectual  by  the  Spirit  to  slay  the  fleshly  lusts  and  repel 
the  outward  temptations  which  war  against  the  soul. 
*'  The  word  of  God  is  quick  and  powerful,  sharper 
than  any  two  edged  sword,  piercing  even  to  the  divid- 
ing asunder  of  the  soul  and  spirit,  and  of  the  joints  and 
marrow,  and  is  a  discerner  of  the  thoughts  and  inten- 
tions of  the  heart."  This  was  the  weapon  which  our 
Lord  used  in  his  conflict  with  Satan.  In  his  hands  it 
ivas  effectual  :    By  his  aid  it  will  be  effectual  in  ours. 


S£RM.  XL VII.]      Christian  fTarfare.  SBi 

REFLECTIONS. 

1.  We  see  of  what  importance  it  is  that  we  have  the 
power  of  religion  in  our  hearts.  It  is  only  by  this,  that 
we  become  strong  in  the  Lord.  The  whole  armored 
God  consists  in  truth,  righteousness,  peace,  faith,  hope, 
and  the  word  of  God  dwelling  in  us.  Real  religion  is 
the  principle  of  true  courage.  Let  us  have  root  in  our- 
selves, and  be  grounded  and  established  in  the  fdjth. 
We  may  without  sincerity  assume  the  form  of  relig- 
ion ;  but  without  sincerity  we  shall  easily  drop  tiie 
form  which  we  have  assumed.  The  hypocrite  v^^ill  be 
put  out  of  countenance  by  those  scoiFs  and  reproaches, 
which  only  warm  the  zeal,  and  strengthen  the  resolu- 
tion of  the  real  Christian. 

2.  It  concerns  us  to  live  much  in  the  exercise  of 
faith.  This  is  the  great  principle  of  Christian  fortitude^ 
"  Add  to  your  faith  virtue."  It  is  a  main  implement 
in  the  spiritual  armor.  "  Above  all  things  take  the 
shield  of  faith."  He  that  is  strong  in  faith,  will  be 
stedfast  in  religion.  When  Paul  suffered  in  the  cause 
of  Christ,  he  professed,  that  he  was  not  ashamed,  be- 
cause he  knew  whom  he  had  believed. 

3.  Let  us  exercise  our  courage  according  to  the  va- 
rious exigencies  of  the  Christian  life. 

It  requires  much  resolution  to  subdue  our  corrupt 
inclinations,  restrain  our  irregular  passions  and  follow 
the  dictates  of  religion,  when  interest,  custom  and  rep- 
utation seem  to  prescribe  a  different  line  of  conduct. 

There  is  need  of  fortitude  that  we  may  openly  pro- 
fess and  steadily  practice  religion,  when  it  is  treated 
with  ridicule  and  contempt  by  those  with  whom  we  are 
connected. 

The  young  convert  has  occasion  for  courage  that  lie 
may  break  off  his  intimacy  with  ungodly  associates, 
and  say  to  them,  "  Depart  from  me,  for  I  will  keep  the 
commandments  of  God." 


555  Christian  Warfare,         [Serm.  XLVIL' 

The  young  householder,  dwelling  in  an  irreligious 
neighborhood,  and  among  diose  who  make  a  mock  of 
family  devotion,  needs  resolution,  that  he  may  say  with 
Joshua,  "If  it  seem  evil  to  you  to  serve  the  Lord, 
ciioobc  ye,  this  day,  whom  ye  will  serve  :  But  as  for 
me  and  my  house,  we  will  serve  the  Lord." 

It  is  a  work  of  courage  to  begin  and  carry  on  a  re- 
formation in  families  and  neighborhoods,  to  oppose  er- 
ror and  vice,  and  patronize  truth  and  virtue,  when  the 
general  voice  is  against  us. 

It  requires  resolution  to  vindicate  an  injured  charac- 
ter, and  plead  in  defence  of  oppressed  innocence,  when 
it  is  become  an  object  of  common  slander  and  obloquy. 

There  is  need  of  fortitude  to  persevere  in  well  doing 
against  all  the  oppositions  and  discouragements,  which 
may  meet  us  in  our  way. 

So  many  and  various  are  the  calls  for  Christian  for- 
titude, that  every  one  who  enters  on  the  religious  life, 
should  set  out  with  it,  and  in  his  progress  often  con- 
template those  truths  which  may  increase  and  strength.* 
en  it. 

To  conclude  :  As  we  have  engaged  in  the  service 
of  Christ,  let  us  be  faithful  to  the  death.  Enemies  we 
have  to  conflict  with  ;  but  let  us  not  fear  :  Greater  is 
he  who  is  with  us,  than  they  who  are  in  the  world. 
Let  us  put  on  his  armor,  go  forth  in  his  name,  obey 
his  orders,  strive  lawfully,  be  sober  and  vigilant,  en- 
dure hardness  as  good  soldiers,  rely  for  support  on  him 
who  has  called  us,  quit  ourselves  like  men  and  be 
strong :  Thus  we  shall  overcome,  and  inherit  all 
things. 


SERMON    XLVIII. 


Prayer  and  Intercession, 


EPHESIANS  vi.    i8,  19,  sOi 

Praying  always  ivilh  all  prayer  and  sup.filication  in  the  Spirit.,  and 
•watching  thereunto  ivilh  all  perseverance.,  and  supplication  for  all 
saints  ;  and  for  me,  that  utterance  may  be  given  unto  me,  that  I 
may  open  my  mouth  boldly,  to  make  known  the  mystery  of  the  got- 
pel,  for  nuhich  I  am  an  ambassador  in  bonds,  that  therein  I  may 
speak  boldly  as  I  ought  to  speak. 

Our  vigor  and  activity  in  the  use  of  the  divine 
armor,  described  in  the  preceding  verses,  depend  on 
the  constant  energy  and  support  of  God's  grace* 
Therefore  with  the  use  of  this  armor  the  Apostle  ex- 
horts us  to  join  vigilant,  sincere  and  persevering  prayer. 
His  instructions  on  this  subject  are  contained  in  the 
words  now  read,  which  I  shall  open  to  you  in  several 
observations. 

I.  The  Apostle  here  supposes  our  obligation  to  pray- 
er to  be  so  plain,  that  every  rational  mind  will  see  it, 
and  so  important,  that  every  pious  heart  will  feel  it. 
Therefore,  instead  of  adducing  arguments  to  prove  the 
duty,  he  rather  points  out  the  manner  in  which  it 
should  he  performed. 

Our  obligation  to  prayer  naturally  results  from  our 
tveakness  and  dependence,  and  God's  allsufficiency  and 
Vol.  Ill,  3  z 


554         Prayer  and  Litercessioji.     [Serm.  XLVII!^, 

goodness.  We  feel  our  wants  and  our  inability  to 
supply  them  ;  and  we  see  the  impotence  of  the  crea- 
tures around  us.  If  then  we  believe  there  is  an  invisi- 
ble Being,  infinite  in  power,  wisdom  and  goodness,  al- 
ways present  with  us  and  exercising  a  continual  provi- 
dence over  us,  it  is  obviously  reasonable  to  direct  ouf 
desires  to  him.   And  desires  directed  to  him  are  prayer. 

To  clothe  our  desires  in  language  is  not  essential  to 
prayer.  God  hears  the  desire  of  the  humble.  But  as 
we  are  accustomed  to  the  use  of  language  in  commu- 
nicating our  thoughts  to  one  another,  we  naturally  fall 
iii:o  the  use  of  it,  in  directing  our  desires  to  God.  In 
social  prayer  this  is  necessary,  that  we  may  with  one 
mind  glorify  the  Father,  And  in  our  secret  devotions 
a  kind  of  silent  language  usually  accompanies  the  sen- 
timents of  our  hearts.  This  assists  us  to  fix  our  atten- 
tion, arrange  our  thoughts  and  enliven  our  affections. 
Creatures  organized  as  we  are,  and  accustomed  to  the 
use  of  words  in  their  intercourse  with  one  another,  can- 
not easily  frame  a  mental  prayer  without  something 
like  verbal  expressions. 

*'  But  if  God  is  powerful,  wise  and  good,  what  need 
of  any  prayer  I  \Y\\\  he  not  da  for  us  what  is  best 
without  our  solicitation  ?'* 

As  well  may  you  ask,  "  What  need  is  there  of  dili- 
gence in  our  calling  ?  Cannot  God  by  his  own  omnip. 
otence  supply  our  wants  without  our  help  ?"  He  has 
given  us  powers,  and  he  requires  us  to  use  them.  And 
there  is  the  same  reason  for  daily  prayer,  as  for  daily 
labor.  We  are  dependent  on  God,  and  we  know  thiS' 
dependence  ;  and  it  is  as  reasonable  that  we  should 
express  our  sense  of  dependence  by  prayer,  as  that  we. ; 
should  express  our  sense  of  want  by  labor.  If  we  have . . 
desires,  to  whom  shall  we  direct  them,  but  to  him  who 
can  supply  all  our  need  ? 

Prayer  is  a  mean  of  enlivening  our  pious  sentiments- 
and  exciting  us  to  the  practice  of  duty,  and  thus  of 
preparing  us  to  receive  divine  favors.     In  short,  it  is 


Serm.  XLVIII.]     Prayer  and  Intercession,  555 

founded  in  the  same  reasons,  as  love  to  God,  the  fear 
of  him  and  trust  in  him.  It  is  founded  in^is  perfec- 
tions and  providence,  and  our  relation  to  him  and  de- 
pendence on  him.  And  you  may  as  well  ask,  what 
reason  there  is  to  love,  fear  and  trust  God,  as  what 
reason  there  is  to  praise  him  and  pray  to  him.  The 
former  is  the  temper  of  a  pious  soul  ;  the  latter  is  the 
exercise  and  expression  of  diat  temper.  We  may 
observe, 

II.  Prayer  is  of  several  kinds ^  social  aiid  secret,  pub- 
lic and  domestic,  stated  and  occasional  ^  And  it  con- 
sists of  several /^(^r/^,  confession,  supplication,  inter- 
cession and  thanksgiving.  The  Apostle  here  points 
out  no  part  or  kind  of  prayer  in  distinction  from  all 
others,  but  exhorts  us  in  general  to  pray  with  all  prayer. 

He  seems,  however,  to  have  a  more  special  regard 
to  domestic  or  family  prayer.  He  had  just  been  treat- 
ing on  the  relative  duties,  as  those  between  husband 
and  wife,  parent  and  children,  master  and  servants  ; 
and  the  exhortation  to  prayer,  immediately  subjoined, 
may  most  naturally  be  understood  as  respecting  that  so- 
cial exercise  of  devotion  which  families  should  main- 
tain. 

Family  prayer  was  a  usage  observed  by  the  ancient 
patriarchs,  by  pious  Jews  ajid  by  the  early  Christians. 
It  was  a  practice  well  known  in  the  Apostle's  day. 
The  expression,  therefore,  "  Pray  with  all  prayer,'' 
must  include  this. 

Among  the  Jews  there  was  a  daily  sacrifice,  offered 
part  in  the  morning,  and  part  in  the  evening.  This 
was  called  *'  the  continual  sacrifice."  The  hours  of 
this  sacrifice  were  considered  as  *'  hours  of  prayer,"*^ 
In  allusion  to  this^  the  Apostle  directs  Christians  to 
**  pray  luithout  ceasing,^^  and  to  "  offer  the  sacrifice  of 
praise  continually."  These  words  therefore,  "  Pray 
always  with  all  prayer ^''^  clearly  and  strongly  enjoin  on 
families  the  stated  maintenance  of  morning-  and  evening 
prayer, 


B56    ■     Prayer  and  Intercession.      [Serm.  XL VII I. 

III.  The  Apostle  next  instructs  us  concerning  the 
planner  irjRv^hich  our  prayers  should  be  offered.  "  Pray 
with  all  prayer  and  supplication  in  the  spirit,  and  ivatch 
thereunto  with  all  per  seiner  ance.'''' 

The  spirit  and  temper  of  the  heart  in  our  prayers,  is 
the  main  thing  necessary  to  qualify  them  for  God's  ac- 
ceptance. Those  hypocrites,  who  draw  near  to  him 
with  their  lips,  while  their  hearts  are  far  from  him,  wor- 
ship him  in  vain. 

The  first  thing  necessary  in  prayer  \^  faith,  or  a  be- 
lieving view  of  God's  providential  government,  and  of 
the  wisdom  and  goodness  with  which  it  is  administer- 
ed. "  Without  this  faith  it  is  impossible  to  please 
him."  And  as  he  has  appointed  a  Mediator  through 
whom  we,  unworthy  creatures,  may  approach  his 
throne,  all  our  prayers  must  be  presented  to  him  in  the 
name  of  this  Mediator.  Our  spiritual  sacrifices  are 
acceptable  to  God  through  Jesus  Christ;  and  whatever 
we  do  in  word  or  deed,  we  must  do  all  in  his  name. 

Our  desires  must  be  good  and  reasonable.  *'  This 
is  the  confidence  which  we  have  in  God,  that  if  we  ask 
any  thing  according  to  his  will,  he  heareth  us  ;  and  if 
we  know  that  he  heareth  us,  v/hatsoever  we  ask,  we 
know  that  we  have  the  petitions  that  we  desired  of 
him."  There  are  some,  "  who  ask  and  receive 
not."  And  the  reason  is,  "  They  ask  amiss,  that  they 
may  consume  it  on  their  lusts." 

Attention  of  mind,  collection  of  thought  and  warmth 
of  affection,  are  qualifications  required  in  prayer. 
These  are  implied  in  our  ^matching  unto  prayer — in 
our  attending  upon  God  ivithout  distraction — in  our 
engaging  the  heart  to  approach  him — in  our  praying 
with  the  Spirit,  and  with  w  fer'uent  spirit. 

We  must  serve  God  with  reverence  and  godly  fear  ; 
for  "  he  is  greatly  to  be  feared  in  the  assembly  of  his 
saints,  and  to  be  had  in  reverence  of  all  that  are  about 
him."  "  We  must  not  be  rash  with  our  mouth,  nor 
hasty  to  utter  any  thing  before  him,  for  he  is  in  heayen. 


Serm.  XL  VIII.]     Prayer  and  Inter  cess  1071.  557 

and  we  upon  earth."  "  He  humbles  himself  to  behold 
the  things  which  are  in  heaven. -'  "  T!%  angels  vail 
their  faces  before  him."  What  are  mc,  that  he  should 
be  mindful  of  us  ?— He  is  high,  but  he  has  respect  to 
the  lowly,  and  gives  grace  to  the  humble. 

That  our  prayers  may  be  acceptable  to  God,  thcr 
must  be  accompanied  \v\\!i\  justice  to  men.  God  sa3's 
to  the  Jews,  *'  When  ye  spread  forth  your  hands,  1 
will  hide  mine  eyes  ;  when  ye  make  many  prayers,  I 
will  not  hear  ;  for  your  hands  are  full  of  blood.  Wash 
ye,  make  you  clean,  put  away  the  evil  of  your  doings.** 
Of  the  Pharisees,  "  who  made  long  prayers,  and  de- 
voured widows'  houses,"  Christ  says,  "  they  shall  re» 
ceive  greater  damnation." 

Charity  is  an  essential  qualification  in  prayer. 
*'  When  ye  stand  praying,  forgive,  if  ye  have  ought 
against  any  man,  that  your  heavenly  Father  may  forgive 
you."  "  Be  sober  and  watch  unto  prayer,  and  above 
all  things  have  fervent  charity  among  yourselves." 

We  must  bring  before  the  throne  of  God  a  meek  and 
peaceable  Spirit.  This  is  the  direction  of  the  gospel  : 
*'  Be  likeminded  one  toward  another,  that  ye  may  with 
one  mind  and  one  mouth  glorify  God- — study  the 
things  which  make  for  peace — and  receive  ye  one 
another,  as  Christ  hath  received  us." 

Our  prayers  must  be  accompanied  with  a  sense  of, 
and  sorrow  for  sin.  For  "  if  we  regard  iniquity  in  our 
heart,  the  Lord  will  not  hear  us."  "  The  eyes  of  the 
Lord  are  upon  the  righteous,  and  his  ears  are  open  to 
their  cry  ;  but  his  face  is  against  them  who  do  evil- 
He  is  nigh  to  them  who  are  of  a  broken  heart  ;  but 
evil  shall  slay  the  v/icked." 

We  are  to  "  continue  in  prayer,  and  watch  thereunto 
with  all  perseverance''^ — "  to  pray  always  and  not  to 
faint."  ll  IS '■'■by faith  and  patience  that  we  receive 
the  promises."  In  our  pravers  for  pardon,  grace  and 
glory,  we  may  adopt  the  language  of  the  j;atriarch  ; 
"  I  will  not  let  thee  go,  except  thou  bless  me."     We 


.558  Prayer  and  Intercession.     [Serm.  XLVIIL 

are  to  *'  seek  until  we  find."  Our  prayers  for  temporal 
benefits,  hqprever  importunate,  should  be  accompanied 
with  submission  to  the  unknown  will  of  God,  and  to 
tiis  perfect  wisdom,  which  can  judge  for  us  better  than 
we  can  judge  for  ourselves.  In  prayer  Christ  has 
t  iught  us  to  say,  "  Our  Father — thy  will  be  done." 
I  proceed  to  observe, 

IV.  The  Apostle  here  teaches  us  the  duty  ol  inter- 
cession for  others.  "  Pray— with  supplication  for  all 
saints,  and  for  me -." 

The  goodness  of  God  is  the  foundation  of  prayer. 
If  God  is  good  to  others,  as  well  as  to  us,  there  is  the 
same  ground  on  which  to  offer  our  social  intercessions, 
as  our  personal  petitions.  The  acceptableness  of  prayr 
er  much  depends  on  our  real  desires  of  the  things  for 
ivhich  we  pray.  Intercession  is  therefore  the  most  ex- 
cellent part  of  prayer,  because  it  is  the  most  remote 
from  selfishness,  and  implies  the  greatest  degree  of 
charity  and  disinterestedness.  It  is  an  expression  of 
our  desire  for  the  happiness  of  others. 

Good  will  to  men  is  a  necessary  qualification  in  our 
prayers  for  personal  blessings  ;  and  prayers  dictated 
purely  by  this  principle  are  peculiarly  acceptable  to 
God. 

Some  will  ask,  *'  What  reason  is  there  why  we 
should  pray  for  ethers  ?  Will  not  God  do  good  to  men 
without  our  importunity  ?'* 

This  question  is  the  same  as  if  you  should  ask, 
*'  What  reason  is  there,  why  we  should  love  our  neigh- 
bors ?  If  you  ought  to  love  them,  you  ought  to  desire 
and  seek  their  good  ;  and  if  you  believe,  they  are  de- 
pendent on  God  for  the  blessings  which  they  need, 
then  you  ought,  in  their  behalf,  to  direct  your  desires 
and  make  your  requests  to  him." 

Yea,  you  may  as  well  ask,  "  What  occasion  is  there 
for  alms  to  the  poor,  instruction  to  the  ignorant,  or  re- 
lief to  the  afflicted  ?"  God  can  feed  the  hungry,  guide 
the  simple  and  comfort  the  sorrowful  without  our  good 


Serm.  XLVIIL]     Prayer  and  Intercession,  S59> 

offices,  as  well  as  without  our  prayers  :  And  the  suc^ 
cess  of  our  works  of  charity,  as  well  as  of  bur  prayers, 
depends  on  his  favor. 

The  truth  is,  God  is  good  to  all,  and  he  exercises 
his  goodness  in  such  a  manner  as  his  wisdom  sees  best. 
Benevolence  is  an  important  virtue  ;  and  God  has 
placed  us  in  a  connexion  with  each  other,  that  there 
may  be  occasion  for  the  frequent  operations  of  it.  He 
requires  us  to  do  good  as  we  have  opportunity.  With- 
out a  disposition  to  do  good,  our  prayers  are  vain,  for 
they  are  not  sincere.  Where  this  disposition  exists, 
it  will  operate  both  in  works  of  beneficence,  and  in 
friendly  intercessions.  The  moral  government  of  God 
is  a  system  of  benevolence  ;  and  he  so  administers  it, 
as  to  encourage  mutual  benevolence  among  his  sub- 
jects. 

We  are  not  to  imagine,  however,  that  he  will  with- 
hold from  good  men,  the  blessings  for  which  they  are 
prepared,  merely  because  others  neglect  to  pray  for 
them.  But  if  he  grants  to  unworthy  creatures  the  fa- 
vors to  which  they  have  no  claim,  this  certainly  is  an 
act  of  grace  ;  ard  it  i&  not  the  less  grace,  because  he 
grants  them  on  the  intercession  of  others. 

We  are  commanded  to  pray  for  all  men.  We  can 
by  direct  acts  of  beneficence  do  good  only  to  few  ;  but 
our  charitable  wishes  may  embrace  millions,  even  dis- 
tant nations  and  unborn  generations.  By  the  example 
and  precepts  of  Christ  we  are  taught  to  "  love  our  en- 
emies, and  pray  for  those  who  despitefully  use  us." 

If  such  are  subjects  of  our  prayers,  none  are  to  be 
excluded. 

As  we  cannot  have  a  distinct  knowledge  of  the  cases 
of  all  men,  our  prayers  for  them  must  be  general, 
"  that  they  may  be  saved  and  come  to  the  knowledge 
of  the  truth." 

The  general  state  of  mankind  is  well  known.  Many 
nations  are  in  the  darkness  of  Heathenism — many  are 
deluded  by  vaia  imposture — many  are  misled  by  a  cor. 


560         Prayer  and  Intercession.     [Serm.  J^LVIIL 

rupted  Christianity — among  those  \tho  enjoy  the  pure 
gospel  many  are  blinded  by  the  god  of  this  world.  A 
great  part  of  the  human  race  are  under  the  power  of  an 
arbitrary  domination,  and  employed  in  butchering  one 
another,  merely  to  gratify  the  pride  of  wanton  tyrants. 
Among  the  millions,  who  are  impelled  to  assume  the 
instruments  of  death,  and  spread  devastation  and  car- 
nage among  their  fellow  mortals,  not  one  in  ten  thous- 
and has  any  interest  in  the  quarrel,  or  any  knowledge 
of  the  man  against  whom  he  lifts  the  fatal  weapon,  or 
has  received  any  injury  from  him  whom  he  devotes  to 
destruction.  They  are  by  dint  of  power,  urged  into  a 
bloody  contest,  in  which  they  have  no  concern,  and 
from  which  they  expect  no  benefit.  They  are  employ- 
ed to  destroy  those  who  have  never  voluntarily  harmed 
mankind,  and  who  wish  to  enjoy  the  innocent  retreats 
of  peace. 

The  benevolent  and  discerning  mind  looks  on  the 
human  race  with  compassion,  and  prays  that  the  time 
may  come,  when  light  shall  break  forth  and  overspread 
the  world  j  when  truth  shall  arise  and  gain  its  just  do- 
minion ;  when  tyranny  shall  withdraw  its  cruel  hand 
and  give  place  to  equity  and  justice  ;  and  when  all  na- 
tions shall  be  united  in  bonds  of  friendship  and  peace. 

The  Apostle  exhorts  Christians  especially  to  make 
supplication  for  ail  saints.'''' 

Christians  were  then  in  a  state  of  peculiar  danger  j 
either  actually  conflicting  with,  or  imminently  exposed 
to  the  violence  of  persecution.  They  were  in  a 
weak  and  defenceless  state,  not  only  without  the  sup- 
port, but  under  the  oppression  of  the  powers  of  the 
w^orld.  They  therefore  needed  the  protection  of  Prov- 
idence to  preserve  them  from  speedy  destruction,  and 
tlie  influence  of  grace  to  fortify  them  against  the  tempt- 
ations to  apostasy. 

Besides  :  The  Christian  institution  was  of  infinite 
importance  to  the  world.  Hence  to  pray  for  the  saints, 
for  their  support  and  for  the  spread  of  their  religion^ 


Serm.  XL  VIII.]     Prayer  and  Inter  cession^.  561 

Vvas  to  pray  for  the  general  virtue  and  happiness  of  the 
human  race,  in  that  and  all  succeeding  ages. 

-If  we  believe  the  religion  of  the  gospel  to  be  true 
and  important,  we  ought  not  only  to  profess  and  obey 
it  ourselves,  but  also  to  contribute  to  its  success  and 
influence  among  others.  There  is,  therefore,  at  all 
times,  as  well  as  in  times  of  persecution,  special  rea- 
son why  Christians  in  every  place  should  make  suppli- 
cation for  all  saints.  The  Apostle  says  to  the  Thessa- 
lonians,  '*  We  pray  always  for  you,  that  God  would 
fulfil  in  you  all  the  good  pleasure  of  his  goodness,  and 
that  the  name  of  Christ  may  be  glorified  in  you,  and  ye 
in  him.  And  pray  ye  for  us,  that  the  word  of  the  Lord 
may  have  free  course  and  be  glorified,  even  as  it  is 
among  you." 

This  leads  me  farther  to  observe.  That  the  Apostle 
solicits  the  prayers  of  the  Ephesian  Christians  for  him^ 
selj^  as  a  minister  of  Christ.  "  Pray  for  wzd"."  Paul 
was  a  man  of  great  natural  abilities,  and  literary  ac- 
quirements, of  eminent  grace  and  uncommon  gifts ; 
but  he  did  not  imagine  that  these  raised  him  above  the 
need  of  farther  assistances  and  supplies.  He  prayed  for* 
himself,  and  he  requested  the  prayers  of  his  brethren. 
Humility  becomes  the  most  eminent  saints.  Improve* 
ments  in  grace  conduce  to  lowliness  of  mind. 

Christians  ought  to  pray  for  their  minister.  Their 
edification  and  comfort,  and  the  prevalence  of  piety  in 
the  rising  generation  much  depend  on  his  fidelity  and 
success.  When  people  complain  of  their  minister's 
insufficiency  or  uselessness,  it  would  be  proper  for 
them  to  inquire,  whether  they  have  done  their  duty  to 
him  and  to  themselves  ;  whether  they  have  attended 
on  his  ministry  with  constancy,  received  the  word 
from  him  with  meekness,  assisted  him  by  their  con- 
currence, and  remembered  him  in  their  prayers. 

There  was  something  special  in  Paul's  case.  He 
Was  "  an  ambassador  in  bonds.''''  He  was  sent  forth  by 
God  to  treat  with  men  on  terms  of  peace.  **  We  are 
Vol,  III.  4  A 


562  Prayer  and  Intercession,     [Serm.  XLVlIf^ 

ambassadors  of  Christ,"  says  he,  "  as  though  God  did 
beseech  you  by  us  ;  we  pray  you  in  Christ's  stead,  be 
ye  reconciled  to  God."  You  are  to  regard  the  minis- 
ters of  Christ  as  his  ambassadors.  Your  opposition  to 
them  in  this  character,  is  opposition  to  him  :  If  you 
despise  them,  you  despise  him. 

Among  all  nations,  ambassadors,  acting  in  their  of- 
fice, are  considered  as  having  a  claim  to  personal  secu- 
rity. But  Paul,  though  an  ambassador,  was  in  bonds. 
The  enemies  of  Christ  had  confmed  this  messenger,  io 
restrain  him  from  delivering  the  message  with  which 
he  was  charged.  He  therefore  requests  the  prayers  of 
the  saints,  that  he  may  be  enlarged  to  go  forth  and  pro- 
claim to  rebellious  men  the  things  which  belong  to 
their  peace.  People  ought  especially  to  help  their 
minister  by  their  prayers  and  charities,  when  he  is 
under  such  worldly  embarrassments  as  obstruct  the 
free  exercise  of  his  office. 

V.  The  Apostle  points  out  the  manner^  in  which  he 
aimed,  and  all  ministers  ought  to  preach  the  gospel. 
*'  Pray  for  me,  that  utterance  may  be  given  me,  that  I 
may  open  my  mouth  boldly,  to  make  known  the  mys- 
tery of  the  gospel,  that  I  may  speak  boldly,  as  I  ought 
to  speak." 

What  Paul  preached  was  **  the  mystery  of  the  gos- 
pel"— the  mystery  which  had  been  hidden  from  former 
ages,  but  was  now  made  manifest.  There  are  many 
doctrines  of  religion  which  could  not  be  known  without 
revelation,  but  appear  easy  to  be  understood,  and  rea- 
sonable to  be  believed,  whenever  they  are  discovered  ; 
as  the  incarnation  and  sacrifice  of  Christ,  the  pardoning 
mercy  of  God,  the  resurrection  of  the  body  and  a  fu- 
ture judgment.  In  reference  to  these  the  gospel  is 
called  a  mystery — a  mystery  not  kept  secret,  but  made 
manifest  to  the  sons  of  men. 

The  Apostle  desired  to  make  known  this  mystery. 
A  minister  should  "  use  great  plainness  of  speech,  and 


I 


Serm.  XLVIIL]     Prayer  and  Intercession.  563 

by  manifestation  of  the  truth  commend  hinistlf  to  ev- 
ery man's  cor.science  in  the  sight  of  God."  Addresses 
to  the  passions,  when  the  mind  is  uninformed,  are  use- 
less, and  may  be  dangerous.  Let  the  understanding 
first  be  enUghtened  in  the  knowledge  of  the  truth  ;  then 
the  conscience  and  feelings  may  be  addressed  v.ith 
propriety  and  advantage. 

The  Apostle  prayed,  *'  that  he  might  speak  boldly  as 
he  ought  to  speak." 

In  a  minister  boldness  is  necessary — not  that  impu- 
dent boldness,  which  assumes  an  unmerited  superiori- 
ty ;  but  that  pious  fortitude,  which  dares  to  utter  the 
important  things  of  religion  without  reserve,  and  with- 
out fear  of  personal  inconvenience.  Paul  declared  the 
whole  counsel  of  God.  He  never  declined  to  speak, 
or  studied  to  disguise  the  truth,  that  he  mii^iit  gain  the 
favor,  or  escape  the  censure  of  the  world  ;  but  still  he 
was  careful  not  to  give  needless  offence,  or  awaken  the 
dangerous  opposition  of  passion  and  prejudice.  His 
manner  of  address  was  respectful  arid  winning  ;  but 
not  servile  and  fawning.  He  was  bold  without  inso- 
lence, and  delicate  without  disguise. 

The  minister  must  exhort  and  rebuke  with  all  au- 
thority, and  sometimes  use  sharpness  :  But  he  must 
not  strive.  He  must  be  gentle  toward  all  men,  in 
meekness  instructing  them  who  oppose  themselves, 
that  they  may  come  to  repentance  and  the  know  ledge 
of  the  truth. 

He  must  open  his  mouth  boldly  to  declare  the  great 
doctrines  of  salvation,  to  confute  dangerous  errors,  to 
convince  gainsayers,  to  silence  vain  talkers,  to  testify 
against  iniquity,  to  reprove  the  ungodly,  and  to  detect 
aiid  alarm  selfdeluding  hypocrites. 

He  must  persevere  in  the  faithful  execution  of  his 
office,  whatever  discouragements  may  arise  from  the 
opposition  of  the  world,  the  frowns  of  the  great,  the 
contempt  of  the  proud,  the  want  of  concurrence,  or  the 


S64i  Prayer  and  Intercession-     [Serm.  XL VIII. 

smallness  of  his  success.  The  spirit  which  governs 
him  must  be,  "  not  the  spirit  of  bondage  to  fear,  but 
the  spirit  of  power,  love  and  a  sound  mind." 

His  courage  must  be  accompanied  with  prudence, 
humility  and  charity ;  not  with  rashness,  pride  and 
censoriousness  :  And  his  confidence  must  be  ground- 
ed, not  in  a  vain  conceit  of  his  own  abilities  ;  but  in 
the  goodness  of  his  cause,  the  importance  of  truth  and 
the  support  of  divine  grace. 

We  see  that  the  office  of  a  minister  is  difficult,  as 
well  as  important.  He  may  need  more  wisdom  and 
fortitude  than  he  possesses.  As  he  should  seek  grace 
to  guide  and  strengthen  him,  so  he  may  reasonably  ex- 
pect a  share  in  the  intercessions  of  those  for  whom  he 
labors.  Whatever  neglects  they  impute  to  him,  if  they 
forbear  to  mention  him  in  their  prayers,  they  may 
charge  themselves  with  one  criminal  neglect. 

We  see  that  private  Christians  should  zealously  con- 
cur with  their  minister  in  his  labors  to  promote  re- 
ligion. Their  concurrence  animates  him  to  speak  the 
word  boldly.  They  should  receive  the  word  from  him 
with  readiness  of  mind,  maintain  religion  in  their  hous- 
es, second  his  addresses  to  the  young,  preserve  peace 
and  order  among  themselves,  and  in  their  daily  con- 
versation hold  forth  the  word  of  life,  that  he  may  not 
run  in  vain. 

We  see  the  vast  importance  of  the  gospel.  Why 
has  God  appointed  ministers  to  preach  it  ?  Why  are 
they  to  speak  it  boldly  ?  Why  are  they  to  instruct  and 
reprove  with  all  longsuftering  ?  It  is  because  the  sub- 
ject of  it  is  great,  and  infinitely  concerns  the  sons  of 
men. 

Now  if  it  be  a  matter  of  such  importance,  can  you 
safely  neglect  it  ?  The  minister  who  shuns  to  declare 
the  counsel  of  God,  you  think,  endangers  his  soul.  Do 
not  you  endanger  your  own  souls,  when  you  reject  this 
(jpunsel  ?    If  it  concerns  a  minister  to  labor  for  your 


Serm.  XL VIII.]     Prayer  and  Intercession.  5&5 

salvation,  ouglit  you  not  to  labor  for  your  own  ? — No. 
pain?  taken  by  others  will  save  you,  while  you  disre- 
gard your  own  duty.  Awake  then  to  consideration 
and  repentance  ;  attend  on  God's  word  and  apply  with 
diligence  all  the  means  in  your  hands.  Seek  the  Lord 
while  he  may  be  found,  and  call  upon  him,  while  he 
is  near. 


SERMON    XLIX. 


PauVs  Intention  in  sending  Tychicus  to  Ephesus, 


EPHESIANS  vi.  21,  22,  23. 

But  that  ye  may  know  mij  affairs,^  and  how  I  do,  Tychicus,  a  belov- 
ed brother  and  faithful  minister  in  the  Lord,  shall  make  known  to 
you  all  things  ;  whom  I  have  sent  unto  you  for  this  same  pur- 
pose, that  ye  might  kiioiv  our  affairs,  and  that  he  might  comfort 
your  hearts.  Peace  be  to  the  brethen,  and  love  tvith  faith  from 
God  the  Father  arid  the  Lord  Jesus  Christ. 

1  HE  Apostle  in  the  preceding  verse,  says, 
that,  '^  for  the  gospel's  sake,  he  was  an  ambassador  in 
bonds."  He  was  appointed  an  ambassador  of  Christ 
to  publish  the  gospel  of  peace  to  a  guilty  world.  In 
the  execution  of  this  commission  he  was  apprehended 
and  put  in  chains.  The  place  of  his  confinement  was 
the  city  of  Rome.  From  thence  he  wrote  to  several 
churches,  and  particularly  to  the  church  of  the  Ephe- 
sians,  among  whom  he  had  before  spent  some  time  in 
preaching  the  gospel.  His  letter  to  this  church  he 
sent  by  the  hand  of  Tychicus,  who  was  not  only  a 
Christian,  but  a  minister,  and  an  assistant  to  Paul  in 
the  work  of  the  gospel.  In  his  letter  he  mentions  this 
messenger  by  name,  informs  the  Ephesians  for  what 
purpose  he  had  sent  him,  and  recommends  him  to 


\ 


SerM."  XLIX.]  Paul's  Messenger.  567 

them  as  a  beloved  brother  and  faithful  minister.  He 
then  expresses  the  benevolent  desires  of  his  heart,  that 
God  would  grant  them  peace  and  love,  as  the  fruits  of 
that  faith,  which  they  professed  in  Christ  Jesus. 

The  paragraph  now  read  I  shall  improve  in  several 
observations, 

I.  Paul  was  careful  to  keep  up  an  intercourse  and 
communion  with  the  churches  of  Christ. 

While  he  was  at  Rome,  he  sent  a  brother  to  carry  a 
message  to  the  Ephesians.  By  the  same  hand  he  sent 
a  letter  to  the  Colossians.  He  directed  that  the  same 
letter  should  be  read  to  the  church  in  Laodicea  ;  and 
that  they  also  should  read  the  letter  from  Laodicea. 
He  inscribed  this  letter  "  to  the  saints  in  Ephesus,  and 
to  the  faithful  in  Christ  Jesus." 

We  hence  learn,  that  there  ought  to  be  a  fellowship 
and  correspondence  among  the  churches  of  Christ. 
They  should  all  unite  their  endeavors  for  the  common 
edification  and  comfort. 

The  church  of  Christ  is  one.  And  though  for  the 
convenience  of  social  worship,  it  is  formed  into  vari- 
ous societies,  yet  it  is  not  divided.  It  is  still  one 
body  ;  and  all  its  several  members,  as  there  is  occasion 
and  opportunity,  should  conspire  to  tlie  promotion  of 
the  general  peace  and  happiness.  Different  churches, 
like  the  different  members  of  the  body,  should  act  in 
concert,  and  move  as  being  animated  by  the  same 
spirit.  If  one  suffers,  others  should  contribute  to  its 
relief;  if  one  is  honored,  all  should  partake  in  the  joy. 

We  are  to  acknowledge  all  as  our  brethren,  who,  in 
every  place,  call  on  the  name  of  Jesus  Christ  the  Lord, 
both  theirs  and  ours.  We  should  be  free,  as  to  com- 
mune with  other  churches,  so  to  admit  them  to  com- 
munion with  us,  statedly  or  occasionally,  as  circum- 
stances allow.  We  should  seek  the  counsel  of  sister 
ehurches  under  our  difficulties  ;  and  be  ready,  when 
requested,  to  afford  them  our  counsel  under  theirs. 


568  Paul's  Messenger.  [Serm.  XLIX!; 

Thus  we  should  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace,  and  be  fellow  helpers  to  the  truth. 

We  see  then,  that  such  as  form  themselves  into 
separate  societies,  with  a  view  to  withdraw  themselves 
from  the  communion  of  other  churches,  and  to  exclude 
other  churches  from  theirs,  essentially  depart  from  the 
pacific  and  benevolent  plan  of  the  gospel. 

II.  Paul  was  solicitous,  that  the  Christians,  among 
whom  he  had  preached,  should  "  know  his  state." 

He  sent  to  the  Ephesians  a  messenger,  from  vvhomt 
they  might  know  his  affairs.  And  what  were  his  af- 
fairs ? — He  was  a  prisoner  of  Jesus  Christ  in  the  cause 
of  the  gospel.  He  was  in  bonds  ;  but  still  he  main- 
tained his  faith  and  courage.  He  was  not  ashamed  of 
the  gospel  of  Christ,  nor  afraid  to  avow  his  belief  of  it, 
though  bonds,  afflictions  and  death  might  be  the  conse- 
quence. 

He  sent  to  the  Christian  churches  an  account  of  his 
state,  that  they  might  be  moved  to  pray  for  him — • 
might  know  how  to  accommodate  their  prayers  to  his 
case — might  not  be  terrified  by  his  sufferings,  but  rath- 
er emboldened  by  his  example  of  fortitude — and  that 
his  instructions  and  exhortations  might  come  with 
greater  power,  being  written  in  a  state  of  affliction,  and 
dictated  by  that  spirit  which  supported  him  in  all  his 
tribulation. 

It  is  often  proper  for  Christians  to  communicate  to 
each  other  their  inward  and  outward  troubles,  that 
they  may  enjoy  the  benefit  of  each  other's  advice  and 
prayers. 

It  concerns  Christians  under  afflictions,  especially 
under  trials  on  account  of  religion,  to  maintain  a  con- 
stancy and  fortitude,  which  may  do  honor  to  religion^ 
and  recommend  it  to  the  choice  and  esteem  of  others. 

III.  Paul  sent  to  inform  the  Ephesians,  not  only 
what  were  his  affairs,  but  "  what  he  was  doing" — how 
he  employed  himself  in  his  confinement. 


Serm.  XLiX.]  Paul's  Messenger.  569 

He  suffered  not  his  time  to  pass  in  restless  impa- 
tience, or  useless  indolence.  He  knew  how  to  be  con- 
tented in  bonds  :  He  could  still  be  active  in  promot- 
ing the  cause  of  Christ,  and  the  salvation  of  men.  He 
received  all  who  came  to  him,  and  preached  to  them 
the  kingdom  of  God  and  the  things  which  concerned 
the  Lord  Jesus  with  all  confidence.  He  instructed  his 
fellow  prisoners,  and,  in  some  instances,  was  so  happy 
as  to  reclaim  them  from  h  vicious  life,  and  bring  them 
to  the  faith  of  the  gospel.  It  was  at  Rome,  in  his 
bonds,  that  he  recovered  Onesimus  from  a  profligate 
course,  and  made  him,  who  in  time  past  had  been  un- 
profitable, now  profitable  to  all  who  were  connected 
with  him.  He  spent  much  of  his  time  in  prayer  for 
the  churches.  He  says,  *'  He  prayed  for  them  always 
— without  ceasing — niglit  and  day."  He  was  indus. 
trioHS  in  writing  to  the  churches,  and  to  particular  per- 
sons. Several  of  his  epistles,  besides  this,  were  writ- 
ten, when  he  was  in  bonds.  His  confinement  turned 
to  the  furtherance  of  the  gospel,  as  it  gave  occasion  for 
a  number  of  most  excellent  epistles,  which  are  of  stand- 
ing use  and  importance  in  the  churches.  If  Paul  had 
only  preached,  we  should,  at  this  time,  scarcely  have 
known  what  he  did  preach.  We  should  not  have  been 
favored  with  those  books,  which  are  some  of  the  most 
instructive  parts  of  holy  scripture^  The  wisdom  of 
God  disposes  things  in  such  a  manner,  as  leads  to  the 
accomplishment  of  his  own  purposes. 

Time  so  piously  and  usefully  spent,  as  Paul's  time 
was,  may  be  pleasant,  even  in  a  prison.  He  was  will- 
ing the  churches  should  know  what  he  did.  He  was 
not  ashamed  that  his  manner  of  life  shcmld  be  made 
public.  Do  not  many  so  spend  their  time,  that  they 
are  almost  ashamed  to  review  it  themselves  ;  and 
would  be  more  ashamed  to  let  others  know,  what  they 
do? 

Paul's  example  teaches  us,  that  we  should  do  good 
in  every  condition.  Even  confinement  excuses  not 
Vol.  III.  3  b 


570  Paul's  Messenger:  [Serm.  XLIXj 

from  works  of  piety  and  beneficence.  Under  particu- 
lar circumstances  we  may  be  incapable  of  the  services, 
which  we  wish  to  perform  ;  but  perhaps,  under  these 
circumstances,  we  may  do  more  good,  than  if  we  were 
in  that  condition  of  life,  which  we  think  most  eligible, 
and  most  favorable  to  our  usefulness.  Let  us  only  be 
solicitous  to  do  good,  in  every  state,  according  to  our 
ability  j  and  thus  leave  it  with  God  to  order  our  affairs, 
as  his  wibdom  sees  best. 

IV.  When  Paul  sends  Tychicus  to  Ephesus,  and  to 
Colossee,  he  gives  him  written  testimonials,  that  he 
might  be  received  of  the  churches,  in  the  character  of 
a  minister.  "I  send  Tychicus,  who  is  a  beloved 
brother  and  faithful  minister  in  the  Lord." 

If  you  read,  with  attention,  the  Acts,  and  the  Epis^- 
ties  of  the  apostles,  you  will  find,  that  they  who  under- 
took to  preach  the  gospel,  were  approved  and  separated 
to  that  work  by  men  already  in  office  ;  and  that  these 
preachers,  when  they  travelled  abroad,  carried  with 
them  written  recommendations  from  some  known 
apostle,  minister,  or  church.  This  precaution  was 
taken,  that  the  churches  might  not  be  imposed  upon 
by  ignorant  pretenders,  or  artful  deceivers. 

This  early  example  teaches  us,  that,  whenever  min- 
isters go  forth  to  preach  the  gospel,  in  places  where 
their  nam^s  and  characters  are  unknown,  they  ought  to 
exhibit  proper  evidences  of  their  authority  to  preach, 
and  of  their  good  standing  in  the  church  of  Christ ; 
and  that,  without  such  evidences,  they  ought  not  to  be 
received  in  that  sacred  character.  The  church  of 
Ephesus  is  commended,  because  she  tried  them,  who 
said  they  were  apostles  and  were  not,  and  found  them 
liars.  On  the  contrary,  the  church  of  Thyatira  is  re- 
proved, because  she  suffered  those  to  teach,  who  call- 
ed themselves  prophets,  but  could  produce  no  testimo- 
ny in  support  of  their  character.  The  consequence  of 
this  credulity  and  negligence  was,  that  these  pretended 


Serm.  XLIX.]  Paulas  Messenger,  5T1 

prophets  seduced  the  servants  of  Christ  from  the  puri- 
ty and  order  of  the  [gospel. 

The  church  of  Christ  is  a  regular,  organized  com- 
munity. The  work  of  ministers  is  to  build  up  this 
community  in  knowledge,  peace  and  holiness.  The 
qualifications  for  the  ministry,  the  manner  of  introduc- 
tion to  the  office,  and  the  duties  which  belong  to  it,  thp 
gospel  has  clearly  stated.  We  are  to  receive  none  as 
ambassadors  of  Christ,  but  those  who  come  to  us,  ac- 
cording to  the  order  which  he  has  settled.  All  are  not 
teachers  in  his  church  :  He  has  given  some  to  be  teach- 
ers. We  are  not  to  suppose,  that  every  man,  at  bis 
own  pleasure,  may  assume  tlie  office,  or  that  we  are  to 
acknowledge  in  the  office,  every  man  who  does  assume 
it.  If  any  man  offers  himself  to  us  in  the  character  of 
a  Christian  teacher,  on  him  it  is  incumbent  to  exhibit 
proof  of  his  Christian  standing  and  official  authority. 
If  we  give  heed  to  every  vain  pretender,  and  counte- 
nance every  bold  intruder,  we  bring  confusion  into  the 
church,  where  all  tilings  ought  to  be  done  decently 
and  in  order. 

V.  The  ministers  of  Christ  ought  to  act  in  concert 
and  unite  their  labors  in  building  up  his  kingdom. 

Tychicus  cooperates  with  Paul  in  the  work  of  the 
ministry  ;  Paul  therefore  sends  him  to  the  churches  to 
which  he  himself  had  ministered,  and  calls  him  a  faith- 
ful minister  and  fellow  servant  in  the  Lord. 

There  ought  to  be,  among  ministers,  unity  of  affec- 
tion, correspondence  of  design,  and  concurrence  of  la- 
bors. There  should  be  no  contention  for  superiority  ; 
no  undermining  arts ;  no  attempts  to  magnify  their 
importance  at  the  expense  of  their  brethrens'  useful- 
ness. Paul  would  not  enter  into  the  labors,  or  build 
on  the  foundation  of  other  men.  He  would  not  stretch 
himself  beyond  his  line.  But  then,  in  an  orderly  way, 
he  would  impart  to,  and  receive  from  his  brethren,  all 
proper  assistance  in  promoting  the  common  cause. 
Ministers  should  strengthen  the  hands,  and  animate  the 


572  PauPs  Messenger.  [Serm.  XLIX. 

hearts  of  one  another,  and  thus  be  fellow  helpers  to  the 
truth. 

VI.  Fidelity  is  an  essential  part  of  the  ministerial 
character.  Paul  says  of  Tychicus,  *'  He  is  2i  faithful 
minister." — "  It  is  required  in  stewards,  that  a  man 
be  found  fait hf III.  ^^  Timothy  is  charged  to  "  commit 
the  things  which  he  had  received,  unio  faithful  men." 

The  faithful  minister  undertakes  his  work  with  pure 
intentions  and  abides  in  it  with  constancy,  even  though 
he  may  meet  with  worldly  discouragements.  His  gov- 
erning aim  is  to  approve  himself  to  God,  and  promote 
the  essential  interest  of  his  fellow  men.  He  applies 
himself  to  the  various  duties  of  his  office  with  assiduity 
and  diligence.  He  shuns  not  to  declare  the  whole 
counsel  of  God.  He  handles  not  the  word  of  God  de- 
jceitfully,  but  uses  great  plainness  of  speech,  and,  by 
manifestation  of  the  truth,  commends  himself  to  the 
consciences  of  his  hearers.  Such  a  faithful  pastor, 
when  the  great  shepherd  shall  appear,  will  receive  the 
crown  of  life.  Though  his  people  should  not  be  gath- 
ered, yet  he  will  be  glorious  in  the  eyes  of  the  Lord, 
and  his  God  will  be  his  strength. 

VII.  Paul  sent  Tychicus  to  the  Ephesians,  "  that 
he  might  comfort  their  hearts." 

The  Apostle  was  in  bonds  for  the  gospel.  Apprcr 
hensive,  that  these  new  converts  might  by  his  sufferr 
ings  be  discouraged  in  their  religion,  and  turned  away 
from  their  profession,  he  sends  this  messenger  to  ani- 
mate and  confirm  them.  He  says  in  the  third  chapter, 
*'  I  Paul,  the  prisoner  of  the  Lord  for  you  Gentiles — 
desire  that  ye  faint  not  at  my  tribulation  for  you,  which 
is  your  glory.  For  this  cause  I  bow  my  knees  unto 
the  Father  of  our  I-.ord  Jesus  Christ,  that  he  would 
grant  you  to  be  strengthened  with  might  by  his  Spirit 
in  the  inner  man"—"  I  the  prisoner  of  the  Lord  be- 
seech you,  that  ye  walk  worthy  of  the  vocation  where- 
with ye  are  called." — Tychicus  was  sent  on  the  same 
(design,  to  comfort  them  under  their  grief  for  Paul'^ 


Serm.  XLIX,]  Paul's  Messenger.  573 

imprisonment,  and  to  guard  them  against  any  discour- 
aging apprehensions  from  so  unhappy  an  event. 

Mmisters  are  to  strengthen  new  converts  and  young 
professors  to  constancy  and  perseverance  in  religion, 
by  laying  before  them  the  comforting  and  animating 
motives  of  the  gospel. 

Christians  often  meet  with  discouragements  from 
external  afflictions — from  the  pressure  of  temptations — 
from  the  strength  of  inward  corruptions — from  a  con- 
sciousness of  infirmity — from  their  unsuccessfulness 
in  striving  against  sin — from  the  want  of  bright  evi- 
dences of  their  sincerity — from  the  coldness  of  their 
hearts  in  spiritual  duties — and  from  the  inconstancy  of 
their  good  resolutions. — We  are  to  comfort  despond- 
ing souls,  not  by  bold  pretensions  to  know  their  spirit- 
ual state  and  their  title  to  heaven,  but  by  proposing  to 
them  those  scriptural  marks  and  characters,  by  which 
they  may  prote  their  own  hearts,  and  judge  their  own 
state.  We  are  to  put  them  in  the  way  to  obtain  com- 
fort, by  assisting  them  in  the  trial  of  themselves,  and 
by  encouraging  them  to  diligence  and  perseverance 
in  religion.  We  are  to  lead  their  minds  to  the  con- 
templation of  the  divine  promises,  and  to  instruct  them 
how  they  may  apply  these  promises  to  themselves. 
We  are  lo  remind  them  of  the  abundant  grace  of  God, 
and  invite  their  approach  to  his  throne  for  grace  to  help 
in  time  of  need.  We  are  especially  to  animate  and 
strengthen  them  from  the  particular  promises,  made  to 
tliose  who  patiently  continue  in  w  ell  doing. 

Ministers  should  apply  the  comforts  and  terrors  of 
the  gospel  to  the  proper  characters  ;  and  direct  their 
hearers,  on  a  strict  examination  of  their  own  hearts,  to 
make  the  application  for  themselves.  If  we  take  upon 
us  to  apply  promises  or  threatenings  to  persons  instead 
of  characters,  we  shall  often  misapply  them,  or  if  wc 
give  a  false  description  of  religion,  we  shall  lead  our 
hearers  to  misapply  them.  Thus  we  shall  bring  on 
.ourselves  the  curse  denounced  against  those  corrupt 


$74  Paul's  Messenger,  [Serm.  XLIX^ 

teachers,  *'  who  with  their  lies  make  the  hearts  of  the 
righteous  sad,  whom  God  hath  not  made  sad  ;  and  who 
strengthen  the  hands  of  the  wicked,  that  he  return  not 
from  his  wicked  way,  by  promising  himHfe." 

Finally  :  The  Apostle  here  points  out  the  way  in 
which  Christians  are  to  receive  religious  comfort. 
They  are  to  abound  in  that  peace  and  love,  which  are 
tlie  fruits  of  faith.  "  Peace  be  to  the  brethren,  and 
love  with  faith  from  God  the  Father,  and  the  Lord 
Jesus  Christ." 

They  had  already  professed  i\\Q\r  faith  in  the  gospel 
of  Christ.  The  Apostle  prays,  that,  with  their  faith, 
there  might  be  peace  and  loue.  These  are  the  genuine 
effects  of  true  faith,  and  from  these  spring  religious 
comfort  and  joy.  For  the  Thessalonian  believers 
Paul  gives  thanks,  • '  remembering  their  work  of  faith, 
and  labor  of  love,  and  patience  of  hope."  Where  faith 
works,  love  will  also  labor,  and  hope  -will  patiently 
wait  for  a  reward.  As  faith  increases,  love  will 
abound,  and  hope  be  strengthened.  Hence  the  Apos- 
tle prays,  "  The  Lord  make  you  to  increase  ancj 
abound  in  love  toward  one  another,  and  toward  all  men, 
to  the  end  he  may  establish  your  hearts  unblameable  in 
holiness  before  God,  at  the  coming  of  our  Lord  Jesu§ 
Christ." 

"  The  end  of  the  commandment  is  charity  out  of  a 
pure  heart,  a  good  conscience  and  faith  unfeigned." 
The  gospel  by  its  precepts  enjoins,  by  its  examples 
recommends,  and  by  its  doctrines  urges  mutual  love, 
as  the  noblest  branch  of  the  Christian  temper ;  and 
faith  captivates  the  soul  into  obedience  to  the  gospel  by 
giving  efficacy  to  its  precepts,  examples  and  doctrines. 
Love  is  so  essential  to  the  religion  of  Christ,  that  where 
it  is  wanting,  all  pretensions  to  faith  are  vain.  They 
who  by  Christ  have  believed  in  God,  are  said  "  to 
have  purified  their  souls  unto  unfeigned  love  of  the 
brethren." 


Serm.  XLIX.3         FauPs  Messenger,  575 

Where  faith  operates,  love  will  appear,  and  peace 
will  follow. 

Love  first  produces  inward  peace.  It  extinguishes 
malice,  envy,  hatred,  wrath,  revenge,  and  every  un- 
friendly passion — every  unsocial  feeling.  It  operates 
by  meekness  under  provocations — by  the  forgiveness 
of  injuries — by  condescension  in  cases  of  controversy 
— by  compassion  to  the  afflicted — by  beneficence  to 
the  needy — by  righteousness  in  dealings — by  tender- 
ness of  mens'  characters — by  joy  in  the  prosperity  of 
neighbors,  and  by  a  promptitude  in  relieving  the  dis- 
tresses and  promoting  the  happiness  of  mankind. 

Such  are  the  works  and  fruits  of  love  j  and  where 
this  prevails  there  will  be  peace  in  the  mind.  Of  con- 
sequence, when  this  grace  reigns  among  Christians, 
there  will  be  social  peace..  They  will  bear  one  anotlv- 
er's  burdens,  and  so  fulfil  the  law  of  Christ.  They  will 
be  careful  not  to  give  offence,  either  by  real  injuries, 
or  unnecessary  differences — by  obstinacy  in  their  own 
opinions,  or  a  contemptuous  treatment  of  the  opinions 
of  others.  They  will  be  slow  to  take  offence.  They 
will  not  credulously  suspect,  or  suddenly  resent  inju- 
ries, nor  magnify  into  crimes  their  neighbors'  trivial 
errors.  If  a  variance  happens,  they  will  be  forward  to 
make  peace,  by  explaining  their  misconstrued  beha- 
vior— by  retracting  their  exceptionable  words  or  ac- 
tions— by  listening  to  overtures  of  accommodation — by 
accepting  reasonable  concessions — and  by  exercising 
forbearance,  where  a  diversity  of  sentiment  remains. 
They  will  use  their  friendly  offices  to  compose  differ- 
ences among  others,  and  to  turn  away  the  anger  whicli 
awakens  contention.  They  will  studiously  avoid  that 
open  talebearing,  and  that  secret  whispering  which  of- 
ten separates  the  nearest  friends. 

Thus  love  produces  peace,  first  in  the  breast  where 
it  dwells,  and  then  in  the  society  where  it  reigns. 

This  spirit  of  love  brings  religious  comfort. 


576  Paul's  Messenger^         [Ser^.  XLlXo 

Love  is  comfortable  in  its  immediate  feelings,  and 
in  its  pacific  influence.  The  Apostle  says,  "if  there 
be  any  comfort  of  love,  fulfil  ye  my  joy,  that  ye  be  like 
minded."  The  pleasures  of  society  spring  from  peace 
and  love. 

Love  brings  comfort  to  the  soul,  as  it  is  an  evidence 
of  godly  sincerity.  '*  By  this  we  know  that  we  have 
passed  from  death  to  life,  because  we  love  the  breth- 
ren."— "  By  this  shall  mankind  know  that  we  arc 
Christ's  disciples,  because  we  love  one  another."  "  In 
this  the  children  of  God  are  manifest,  and  the  children 
of  the  devil  :  Whosoever  doth  not  righteousness  is 
not  of  God,  neidier  he  that  loveth  not  his  brother." 
*'  Let  us  love,  not  in  word  and  in  tongue,  but  in  deed 
and  in  truth — hereby  we  know  that  we  are  of  the 
truth,  and  shall  assure  our  hearts  before  God." 

If  we  would  enjoy  the  comfort,  we  must  maintain 
the  temper  of  religion.  To  look  for  religious  comfort 
in  any  other  way,  is  contrary  to  the  design  of  the  gos- 
pel. And  comfort  that  comes  in  any  other  way,  is  de- 
lusive any  transient.  The  joy  of  the  hypocrite  is  but 
for  a  moment. 

Peace  and  love  come  from  God.  They  are  the 
fruits  of  his  Spirit.  While  we  attend  to  the  precepts 
and  doctrines  of  the  gospel  for  instruction  in,  and  ex- 
citement to  our  dutv,  we  must  pray  for  the  work  of  the 
divine  Spirit  in  our  souls,  to  form  them  more  and 
more  to  the  temper  of  peace  and  love,  and  thus  to  fill 
them  with  hope  and  joy. 

The  wisdom,  which  is  pure,  peaceable,  gentle,  easy 
to  be  entreated,  full  of  mercy  and  good  fruits,  is  wis- 
dom from  above.  If  we  lack  wisdom,  let  us  ask  it  of 
God,  who  giveth  liberally  and  upbraideth  not  ;  re- 
membering, that  every  good  gift,  and  every  perfect 
gift  Cometh  down  from  above,  from  the  Father  of 
lights,  with  whom  is  no  variableness,  nor  shadow  of 
turning. 


Serm.  XLIX.]  Paul's  Messenger,  577 

If  we  of  his  good  will  have  been  begotten  by  the 
word  of  truth,  it  ib  that  we  may  be  a  kind  of  firstfruits 
of  his  creatures.  Let  us  therefore  be  swift  to  hear, 
slow  to  speak,  slow  to  wrath  ;  for  the  wrath  of  man 
Worketh  not  the  righteousness  of  God.  And  let  us  lay 
apart  all  filthiness  and  superfluity  of  naugh  iness,  and 
receive  with  meekness  the  ingrafted  word,  which  is 
able  to  save  our  souls. 

Thus  may  peace  and  love  with  faith  be  multiplied 
to  us,  from  God  the  Father  and  the  Lord  Jesus  Christ. 
Amen* 


Vol.  in.  4  c 


SERMON     L. 


Sincere  Lo-ve  to  Christ^ 

EPHESIANS  vi.    24, 
Grace  be  ivith  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity . 

oT.  PAUL^  though  a  man  of  liberal  educa- 
tion, seems  not  to  have  been  expert  in  writing  the 
Greek  characters ;  for  which  reason  he  usually  em- 
ployed an  amanuensis.  He  speaks  of  it  as  something 
extraordinary  for  him  to  write,  with  his  own  hand,  a 
letter  so  large  as  that  to  the  Galatians.  But  though  he 
usually  dictated  his  letters  to  a  Scribe,  yet  he  always 
took  care  to  subjoin  to  them,  with  his  own  hand,  a 
form  of  salutation,  by  which  the  genuineness  of  them 
was  ascertained.  His  second  epistle  to  the  Thessalo- 
nians  he  thus  concludes,  "  The  salutation  of  Paul, 
^iik  mine  own  hand"  a  hand  well  known,  or  easy  to 
be  known  by  comparing  it  with  his  other  writings, 
"  which  is  the  token  in  every  letter  so  I  write  :  The 
grace  of  our  Lord  Jesus  Christ  be  with  you."  When 
this  salutation,  in  Paul's  hand,  was  seen  at  the  close  of 
an  epistle,  it  was  known  that  the  epistle  was  from  him. 
As  Paul,  so  doubtless  the  other  sacred  writers,  took 
immediate  care  to  prove  their  works  to  be  genuine,, 
and  to  prevent  spurious  writings  from  being  palmed  on 


Serm,  L.]         Sincere  Lo've  to  Christ.  579 

the  churches  under  their  names.  Hence  we  may  con- 
clude, that  the  churches  from  the  beginning,  had  suffi- 
cient evidence,  that  the  sacred  books  were  written  by 
the  men,  \\hose  names  they  bear. 

The  books  of  the  New  Testament  app>car  to  have 
been  written  in  the  time  when  their  reputed  authors 
lived.  They  were  at  that  time  publicly  known  and 
received  as  the  genuine  works  of  those  men.  The}'' 
were  acknowledged  as  such  in  the  next  age,  both  by 
friends  and  enemies.  They  have  been  conveyed  to  us 
by  an  uninterrupted  series  of  vouchers.  They  must 
therefore  be  regarded  as  the  genuine  works  of  the  men, 
to  whom  they  are  ascribed. 

This  signature,  which  Paul  affixes  to  his  epistles, 
speaks  the  goodness  and  benevolence  of  his  heart, 
*'  The  love  of  Christ  be  with  you  all."  But  while  he 
wishes  to  all  the  grace  of  Christ  for  their  eternal  salva- 
tion, he  reminds  them,  that  in  order  to  obtain  this 
grace,  they  must  love  the  author  of  it  in  sincerity.  "  If 
any  man  love  not  our  Lord  Jesus  Christ,  he  will  be 
accursed  when  the  Lord  shall  come." 

Our  text  leads  us  to  consider,  in  what  respects 
Christ  is  an  object  of  our  love — what  it  is  to  love  him 
in  sincerity — how  a  sincere  love  to  Christ  will  discover 
itself — and  the  benediction  connected  with  this  love. 

I.  We  will  consider  on  what  accounts  Christ  is  en- 
titled to  our  love. 

Love,  which  is  the  inclination  and  attachment  of  the 
soul  toward  an  object,  supposes  an  apprehension  of 
something  which  is  good  and  excellent  in  that  object. 

Jesus  Christ  once  dwelt  on  earth,  and  there  were 
those  who  sav/  him  and  belield  his  glory.  But  he  is 
now  gone  to  the  invisible  world,  and  we  behold  him 
only  by  faith  :  And  the  ground  of  our  faith  is  the  ex- 
hibition made  of  him  in  the  gospel. 

Christ  is  a  divine  person.  The  scripture  calls  him 
*'  the  true  God  ;"  ascribes  to  him  divine  perfections 
and  works,  and  pays  him  religious  honors.     Love  tQ 


580  Sincere  Love  to  Christ,  [Serm.   L. 

him,  in  this  view  of  him,  is  the  same  as  love  to  God  ; 
for,  in  respect  of  his  divine  nature,  *'  He  and  the  Fa- 
ther are  one." 

The  gospel  teaches  us,  that  *'  God  was  manifest  in 
the  flesh*' — that  "  the  word  was  made  flesh,  and  dwelt 
with  men" — that  "  in  Christ  dwelt  the  fullness  of  the 
godhead  bodily."  In  the  man  Christ  Jesus,  appeared 
every  virtuous  quality  which  can  dignify  and  adorn 
human  nature.  Benevolence,  humility,  condescen- 
sion, patience,  resignation,  fortitude,  contempt  of  the 
world  and  a  heavenly  conversation,  were  conspicuous 
in  his  ch uacter.  In  this  view  he  is  an  object  worthy 
of  our  love  :  And  love,  regarding  him  in  this  charac- 
ter, is  the  same  as  love  to  our  fellow  Christians,  only 
with  the  difference  resulting  from  the  want  of  that  per- 
fection in  them,  which  we  contemplate  in  him. 

The  Apostle  says,  "  No  man  hath  seen  God  at  any 
time  ;  the  only  begotten  Son,  who  is  in  the  bosom  of 
the  Father,  hath  declared  him."  As  God  is  a  Spirit 
invisible  to  the  eye  of  sense,  we  can  hiive  no  direct 
view  of  him  :  But  in  Jesus  Christ,  who  became  man, 
the  divine  character  is  rendered  visible.  An  immedi- 
ate display  of  the  glory  of  God  would  overpower  our 
feeble  nature  :  In  Christ  the  glory  of  God  shines  upon 
us  in  a  soft  and  g(  ntle  light,  being  kindly  mitigated 
in  passing  through  the  veil  of  his  flesh.  He  is  "  the 
mighty  God  :"  But  as  he  appears  in  human  flesh,  the 
terrors  of  divinity  are  prevented.  He,  as  God,  is  full 
of  power  and  justice  ;  but,  as  man,  he  can  be  touched 
with  the  feeling  of  our  infirmities.  As  God,  he  is  in- 
finitely above  us  ;  but  as  man,  he  is  familiar  to  us. 
The  bright  beams  of  divine  glory,  thus  blended  with 
the  softer  rays  of  human  virtue,  exhibit  to  our  view  an 
object  of  peculiar  amiableness  and  delight. 

Farther  :    Christ's  mediatorial  oflSces  entitle  him  to 
our  love. 

A  sense  of  our  wants  adds  worth  to  an  object  suited 
to  relieve  them.     An  apprehension  of  our  guilty  and 


Serm.  L.]  Sincere  Love  to  Christ,  581 

helpless  condition  in  ourselves,  will  lead  us  to  esteem 
and  admire  Christ  in  the  character  of  a  Redeemer. 
When  Paul  perceived  the  vanity  of  that  righteousness 
of  his  own.  in  which  once  he  trusted,  he  could  suffer 
the  loss  of  all  things  to  win  Christ,  and  be  found  in 
him. 

Jesus  is  such  a  Saviour  as  we  need.  His  offices  and 
powers  are  ad.ipted  to  our  weaknesses  and  necessities. 
Conscious  of  guilt,  v/e  may  rely  on  his  atonenient  for 
pardon.  Surrounded  with  enemies,  we  may  ^'pply  to 
his  power  for  protection.  Pressed  with  affliction,  we 
may  lean  on  his  grace  for  support.  Feeling  our  weak- 
ness, we  may  repair  to  his  throne  for  help.  Sensible 
of  our  unuorthiness,  we  may  come  before  God  in  his 
name.  It  hath  pleased  the  Father,  that  in  him  all  full- 
ness should  dwell ;  and  of  his  fullness  we  may  all  re- 
ceive even  grace  f)r  grace.  In  this  view  of  Christ,  as 
a  sufficient  and  suitable  Saviour,  love  operates  by  com- 
placence and  joy. 

Ag.iin  :  Christ  is  an  object  of  our  love  on  account 
of  his  kindness  to  us.  "  We  love  him,  because  he 
first  loved  us."  *'  We  know  his  grace,  that,  though 
he  was  rich,  yet  for  our  sakes  he  became  poor,  that 
we  through  his  poverty  might  be  rich."  When  we 
contemplate  this  heavenly  friend,  early  covenanting 
with  the  Father  to  m.ake  his  soul  an  offering  for  sin, 
and  in  the  fulness  of  time  assuming  our  nature,  sub- 
mitting to  labor  and  sorrow,  enduring  the  contradic- 
tion of  sinners,  bearing  our  sins  in  his  body,  suffering 
a  dreadful  death  in  our  place,  rising  from  the  dead  and 
ascending  to  heaven  as  our  forerunner  and  intercessor, 
shall  we  not  admire  such  high  and  unexampled  good- 
ness ?  "  Worthy  is  the  Lamb  that  was  slain  to  receive 
honor,  and  glory,  and  blessing,  for  he  hath  redeemed 
us  to  God  by  his  blood."  Love  contemplating  Christ 
as  a  divine  benefactor,  operates  in  a  way  of  gratitude 
and  hope. 


582  Sincere  Love  to  Christ,  [Serm.  L, 

II.  The  Apostle  inserts  an  essential  qualification  of 
love  to  Christ,  which  is  sincerity. 

The  sincerity  of  our  love  implies,  that  it  be  real, 
universal,  supreme,  persevering  and  active. 

Our  love  to  Christ  must  be  real,  not  pretended. 
There  are  some,  who,  while  they  profess  to  esteem 
him,  are  in  heart  enemies  to  him.  True  love  is  a  tem- 
per conformed  to  his  gospel,  and  assimilated  to  his 
character.  While  the  love  of  sin  reigns  in  us,  wc  shall 
not  embrace  him  as  one  who  came  to  save  us  from  sin. 
As  a  Saviour  from  misery  he  may  appear  desirable, 
but  as  a  Saviour  from  sin  he  is  lovely  to  those  only 
who  hate  sin,  and  long  for  deliverance  from  it. 

Our  love  to  Christ  must  be  uni'uersal ;  it  must  res- 
pect his  whole  character.  Many,  when  they  consider 
him  as  one  who  came  to  ransoni  the  guilty  from  de- 
struction, rejoice  in  him,  and  are  pleased  with  the 
thought,  that  such  a  Saviour  has  appeared.  But  when 
they  view  him  as  the  ruler  and  judge  of  men,  as  one 
who  commands  all  men  to  repent,  who  has  revealed 
the  wrath  of  God  igigainst  all  impenitent  sinners  ;  their 
hearts  rise  against  him,  and  their  inward  language  is, 
"  Wc  will  not  have  this  man  to  reign  over  us,"  The 
true  believer  regards  and  loves  Christ  in  the  view  in 
which  the  gospel  exhibits  him,  not  only  as  a  redeemer 
from  misery,  but  as  a  teacher  of  righteousness ;  not 
only  as  a  propitiation  for  sin,  but  as  a  pattern  of  holi- 
ness. He  not  only  appreciates  Christ's  gracious  prom-r 
ises,  but  justifies  his  awful  threatenings  ;  and  he  de- 
sires as  well  to  be  sanctified  from  his  pollutions  by  the 
influence  of  Christ's  grace,  as  to  be  saved  from  wrath 
by  the  merit  of  his  blood. 

Sincere  love  to  Christ  is  supreme.  It  gives  him  the 
preference  to  all  earthly  interests  and  connexions. 
Thus  the  Saviour  himself  has  taught  us,  "  He  that 
loveth  father  or  mother,  son  or  daughter  more  than  me, 
is  not  worthy  of  me." — "  If  any  man  come  to  me,  and 
hate  not,"  or  do  not  comparatively  disesteem  **  his 


Serm.  L.]         Sincere  Love  to  Christ.  585 

father,  and  mother,  and  wife,  and  children,  and  breth- 
ren, and  sisters,  yea,  and  his  own  life  also,  he  cannot 
be  my  disciple. "  We  must  love  Christ  more  than 
these. 

Sincere  love  is  persevering.  It  holds  out  against 
temptations,  lives  amidst  worldly  cares  and  operates 
in  times  of  affliction.  It  is  a  fiame,  which  waters  can- 
not quench,  nor  floods  drown.  They  whom  Christ 
owns  as  his  disciples,  are  such  as  continue  in  his  love 
— ^^such  as  abide  in  him,  and  have  his  word  abiding  in 
them. 

Finally  :  True  love  to  Christ  is  active.  It  is  not  a 
cold  and  indolent  opinion  of  him  ;  but  such  a  sensible 
regard  to  him  as  interests  the  heart,  and  influences  the 
life.  There  is  "  the  labor  of  love,"  as  well  as  "  the 
work  of  faith."     I  proceed  to  shew, 

III.  How  sincere  love  to  Christ  will  discover  itself. 

This  will  make  us  careful  to  please  him.  Our  obe- 
dience is  the  proper  evidence  of  a  regard  for  his  char- 
acter. "  If  a  man  love  me,"  says  he,  "  he  will  keep 
my  sayings  :  He  that  loveth  me  not,  keepeth  not  my 
words.  Ye  are  my  friends,  if  ye  do  whatsoever  I  com- 
Hjandr  you."    - 

'"  This  holy  principle  will  be  accompanied  with  hiimiU 
ity.  When  we  discern  the  amiableness  of  Christ's 
character,  we  shall  think  soberly  of  our  own.  Wherr 
we  see  what  human  nature  was  in  him,  we  shall  be 
ashamed  to  think,  what  it  is  in  us.  Our  value  for  his 
favor  will  awaken  a  cautious  fear,  lest  we  fail  of  it, 
Paul,  under  the  influence  of  this  principle,  was  jealous 
of  himself,  lest  by  any  means  he  should  be  a  castaway. 

We  are  fond  of  imitating  those  whom  we  love.  If 
we  love  Christ,  we  shall  follow  his  steps,  and  walk  as 
he  walked. 

Our  love  to  him  will  animate  us  to  promote  his  in- 
terest, and  oppose  his  enemies.  He  has  purchased  a 
church  with  his  blood.  For  the  sake  of  this  he  is 
made  head  over  all  things.     The  enlargement  of  his 


Sincere  Love  to  Christ,  [Serm.  L* 

church,  the  increase  of  converts  to  his  religion,  the 
spread  and  influence  of  his  gospel,  the  promotion  of 
knowledge  and  holiness,  peace  and  charity,  and  the 
suppression  of  wickedness  and  error,  are  inteiests 
which  he  mwch  regards.  To  advance  these  interests, 
we  are  to  be  workers  together  with  him.  We  are  to 
profess  our  submission  to  his  government,  and  behef 
of  his  gospel.  We  are  to  bear  testimony  against  the 
corrupt  opinions  and  practices  of  the  \^orld.  We  are 
to  employ  our  influence  for  the  reformation  and  en- 
largement of  his  kingdom,  and  for  the  enconnigement 
and  confirmation  of  those  who  would  join  thtmseives 
to  it.  We  are  to  study  the  things  uhich  make  for 
peace,  and  by  which  we  may  edify  one  another.  Thus 
we  are  to  express  our  love  to  the  Saviour.  When 
Peter  professed  his  love,  Christ  said  to  him,  **  Feed 
my  lambs — feed  my  sheep." 

We  are  to  shew  our  love  to  the  Saviour  by  doing 
good  to  his  needy  brethren  and  friends*  These  we 
have  always  with  us,  and  \\  hensoever  we  will,  wc  may- 
do  them  good.  And  the  good  which  we  do  to  them, 
he  will  accept  as  done  to  himself.  And  the  smallest 
charity  performed  in  his  name,  will  in  no  wise  lose  its 
reward. 

This  principle  will  express  itself  in  a  devout  attend- 
ance on  his  ordinances,  especially  on  that  which  he  in- 
stituted to  awaken  and  perpetuate  the  remembrance  of 
his  dying  love.  As  absent  friends  delight  to  recipro- 
cate tokens  of  fidelity  and  affection,  so  the  sincere  dis- 
ciples of  Jesus  love  to  maintain  a  correspondence  with 
him  by  a  religious  observance  of  his  day,  and  a  pious 
celebration  of  his  worship.  They  rejoice  with  those 
who  say,  "  Come  let  us  go  up  to  the  house  of  the 
Lord  ;  he  will  teach  us  his  ways,  and  we  will  walk  in 
his  paths."  They  love  the  assemblies  of  the  saints, 
because  Christ  has  promised,  that  he  will  be  in  the 
midst  of  them. 


Serm.  L.]  Shicere  Loi)e  to  Christ.  5'85 

Love  often  looks  beyond  this  world  to  that  glorious 
state  where  the  Redeemer  is  gone,  and  anticipates  the 
happiness  to  be  enjoyed  in  his  presence.  It  is  a  part 
of  the  character  of  the  saints,  that  *'  they  love  his  ap- 
pearing and  kingdom,  have  their  conversation  in 
heaven,  and  thence  look  and  wait  for  the  Saviour." 
Love  to  him  will  indeed  make  us  willing  to  abide  in 
the  flesh,  as  long  as  his  service  requires ;  and  while 
our  minds  are  clouded  with  doubts,  we  shall  choose  to 
abide,  because  we  fear  the  consequence  of  a  departure. 
But  whatever  interests  call  our  attention  to  this  vvOild, 
and  whatever  fears  darken  our  passage  to  the  other, 
still,  if  love  reigns  and  operates  in  us,  we  shall  esteem 
it  good  to  be  with  Christ  ;  we  shall  long  for  brighter 
displays  of  his  glory,  and  stronger  evidence  of  our  sin- 
cerity ;  we  shall  aspire  toward  heaven,  shall  give  dili- 
gence to  the  full  assurance  of  hope,  and  follow  them, 
who  through  faith  and  patience  inherit  the  promises. 

These  are  the  genuine  operations  of  love  to  Christ. 

IV.  We  will  consider  the  benediction  connected 
with  this  temper.  It  is  called  ^r^c^,  a  term  of  large 
and  glorious  import.  It  comprehends  all  the  blessings, 
which  the  gospel  reveals  to  the  sons  of  men,  and  prom- 
ises to  the  faithful  in  Christ. 

One  great  privilege  contained  in  this  grace  \s  justifi- 
cation before  God.  Through  faith,  which  works  by 
love,  we  are  justified  freely  by  grace  ;  and  being  justi- 
fied by  faith  we  have  peace  with  God  through  our  Lord 
Jesus  Christ,  and  rejoice  in  hope  of  the  glory  of  God. 

Another  privilege  is  the  presence  of  the  Divine  Spirit, 
Christ  says  to  his  disciples,  *'  If  ye  love  me,  keep  my 
commandments,  and  I  will  pray  the  Father,  and  he 
shall  give  you  another  comforter,  even  the  Spirit  of 
truth  whom  the  Father  will  send  in  my  name.  He 
shall  abide  with  you  forever." — The  Spirit  often  makes 
his  visits  to  sinners  in  a  way  of  conviction  and  awaken- 
ing. Hence  Christ  says,  "  Behold,  I  stand  at  the  door 
and  knock  ;  if  any  man  hear  my  voice  and    ^nen  the 


586  Sincere  Loiie  to  Christ,  [Serm.  L» 

door,  1  will  come  in  to  him."  But  with  those  who 
love  him  he  makes  his  ahode^  to  comfort  them  in  their 
afflictions,  guide  them  in  their  doubts,  assist  them  in 
their  duties,  and  preserve  them  through  all  their  dan- 
gers unto  eternal  life.  Christ  has  promised,  They  shall 
never  perish,  and  none  shall  pluck  them  out  of  his 
hands." 

They  who  love  Christ  havey>'^^  access  to  the  throne 
of  grace,  and  a  promise  that  they  shall  be  heard  and 
accepted  there.  "  By  him  they  have  access  by  faith 
into  that  grace,  in  which  they  stand."— If  they  abide 
in  him,  they  may  ask  what  they  will,  and  it  shall  be 
done  unto  them."  We  must  remember,  however,  that 
there  is  a  limitation  of  the  promise.  "If  we  ask  any 
thing  according  to  his  will^  he  heareth  us  ;  and  if  he 
hear  us  whatsoever  we  ask,  we  have  the  petitions  which 
we  desire  of  him." 

Finally  :  They  who  love  Christ  in  sincerity,  will  re- 
ceive the  gift  of  a  happy  immortality.  There  is  a 
crown  of  life,  which  the  Lord  has  promised  to  them, 
who  love  him — a  crown  of  righteousness,  which  he 
will  give  to  all  who  love  his  appearing.  This  grace 
passes  all  understanding.  "  Eye  hath  not  seen,  nor 
ear  heard,  neither  have  entered  into  the  heart  of  man 
the  things,  which  God  hath  prepared  for  them  who 
love  him." 

How  happy  are  the  souls  who  love  our  Lord  Jesus 
Christ  in  sincerity  !  They  are  delivered  from  the  wrath 
to  come.  They  are  redeemed  from  the  curse  of  the 
law.  They  are  within  the  protection  of  divine  grace 
and  under  the  security  of  an  immutable  promise. 
They  will,  indeed,  meet  with  afflictions,  while  they  are 
in  the  flesh  ;  but  all  things  are  working  for  their  good, 
and  nothing  will  separate  them  from  the  love  of  God, 
which  is  in  Christ  Jesus  their  Lord. 

This  happiness  is  not  confined  to  any  particular  fam- 
ily, nation  or  age,  but  extended  to  all  who  love  the 
Redeemer,     In  him  there  is  no  distinction  of  Jew  or 


Serm.  L.]         Sincere  Lo'ue  to  Christ,  587 

Gentile,  male  or  female,  bond  or  free  ;  but  all  are  one 
in  him. 

When  a  certain  person,  hearing  Jesus  teach,  exclaim- 
ed, *'  Blessed  is  she  who  bare  thee,"  he  replied,  "  Yea, 
rather  blessed  are  they  who  hear  the  word  of  God  ancj. 
keep  it."  In  his  character  as  a  Saviour,  he  gave  no 
preference  to  his  relatives  according  to  the  flesh  ;  but 
declared,  *'  Whosoever  shall  do  the  will  of  my  Father 
who  is  in  heaven,  the  same  is  my  brother,  and  sister 
and  mother." 

Let  us  often  place  the  Lord  Jesus  before  our  eyes, 
and  contemplate  his  Spirit,  doctrines  and  works,  his 
sufferings,  resurrection  and  intercession.  I^et  us  view 
him  as  represented  in  his  word  and  in  his  ordinances, 
and  by  frequent  converse  with  him  increase  and 
strengthen  our  love  to  him. 

Let  us  prove  the  sincerity  of  our  love  by  obeying 
his  precepts,  promoting  his  interest,  imitating  his  ex- 
ample, encouraging  his  friends,  opposing  his  enemies, 
and  attending  on  his  ordinances.  And  let  us  remem- 
ber, that  it  is  not  merely  by  calling  him  our  Lord,  and 
by  eating  and  drinking  in  his  presence,  but  rather  by 
doing  his  will,  that  we  prove  the  sincerity  of  our  love, 
and  ascertain  our  title  to  his  kingdom. 

CONCLUSION. 

I  have  now  finished  that  series  of  discourses,  which 
I  proposed  to  deliver  to  yon  upon  this  rich  and  excel- 
lent Epistle  of  Paul  to  the  Ephesians.  I  have  endeav- 
ored to  explain  such  passages  as  seemed  obscure,  have 
marked  the  connexion  of  one  part  with  another,  and 
have  pointed  out  the  instructions  which  the  epistle 
itself  naturally  suggested.  I  have  aimed  to  give  Paul's 
sentiments  in  a  plain  and  familiar  manner,  and  to  intro- 
duce him  into  the  pulpit  preaching  the  same  gospel, 
which  he  preached  in  Ephcsus. 


588  Sincere  Lome  to  Christ,  [Serm.  L. 

In  the  course  of  these  meditations,  all  the  great  doc- 
trines and  duties  of  the  Christian  system  have  come  in 
our  way  ;  for  the  epistle  is  a  compendium  of  the  gospel. 
It  teaches  us  the  fall  and  apostasy  of  man,  and  God's 
purpose  concerning  his  redemption  ;  the  character  of 
the  Redeemer,  and  the  manner  in  which  he  executed 
his  work  ;  the  operation  of  the  divine  Spirit  in  apply- 
ing this  redemption ;  the  nature  and  design  of  the 
Christian  church,  and  of  the  gospel  ministry  ;  the  va- 
rious duties  which  we  owe  to  God,  to  Jesus  Christ,  to 
the  Divine  Spirit,  to  mankind,  to  our  fellow  Christians 
and  to  ourselves  ;  how  we  should  regard  the  things  of 
this  world,  and  the  things  of  the  world  to  come ;  hew 
we  should  conduct  in  our  secular  calling  and  in  all  the 
particular  relations  of  life  ;  how  we  should  behave  in 
times  of  affliction  and  temptation ;  and  how  we  may 
enjoy  the  comforts  of  religion  here,  and  secure  the  re- 
wards of  it  hereafter. 

It  becomes  us  to  inquire,  what  improvement  we 
have  made  in  knowledge  and  piety,  while  we  have 
been  attending  to  this  epistle,  and  whether  we  have 
more  deeply  imbibed  the  spirit  and  sentiment,  which  it 
has  poured  upon  us. 

In  order  to  the  recollection  of  what  we  have  heard, 
it  may  be  useful,  that  we  sit  down,  and  read  over  this 
epistle  with  close  attention  and  self  application,  with 
fervent  prayer  for  the  guidance  of  that  Spirit,  which 
leads  into  all  truth,  and  with  humble  concern,  that  our 
hearts  may  be  moulded  into  the  temper  here  described. 

And  God  grant,  that  we  may  abound  more  and  more 
in  knowledge  and  in  all  judgment,  that  we  may  ap- 
prove the  things  which  are  excellent,  and  may  be  sin- 
cere and  without  offence  until  the  day  of  Christ* 

AMEN. 


^TNIS. 


^"^^/fnrii^ 


^:^mmm7^^ 


